,^ ' }/L <».■ ._v " t ^ PRINCETON, N. J. "^ ' I Collection of Puritan Literature. Division Section (I Number ft .. : ■ :^ V^ OF 0ims 0titmu BRIEFLY landlcd in fbme of its Principal Parts. Grounded upon PSAL. 14.1,2,3, "Together with MAN'S SALVATION FA i' T H O N T H E Lord fefus Chrijl. On ACTS 16. ; I. By r^•^<7; "Minifter of the Golpel. m ucn. 6. ^, And Gnd faw that the n^icf^edfteff of man tvas great' in thf earthy avd that every Imagination of the thoughts of his ]^ 'hiart nKis only evil contimally. I Eph. 2. 8, For by grace an ye faved, through faith, and that not (if your felve] : it « the gift of God. \ v>. L 6 N D h\ \ Prrntett for T^w. Varl^urji, at the iible and Three Crovpiis^t, thcloyfcrendof Cheap fideynetr Mercers-Cbapilf 1676, I ■* 4^ V'-"'*' /T. c^ P' TO THE CANDID READER. READER, THOU may'ft well thinfe how acceptable it is (if thou thinkeft well)to tranfmit pa- pers into this world, a world of con- fufion and diftraflion : but I am conftraincd to expofe thefe to the view of many, for the fake of fome, whofe hungry importunity I could not withfland. If they pleafe not thee, think again with thy felf, what pleafes not thee, may profit others, and poffibly thy felf too , upon fe- cond thoughts. If the Subjefts of this Difcourfe difpleafe thee \ I muff needs fay, they deferve a thbufand pens : but (thov?ghI thought necef-- fary to inform my Auditors there- A a in. To the Reader, in, as T couW), I was not likely to have troubled thee with any thing that I had faid. I could wiPn another Mr. Anthony Burgefs^ a Mr. Jeanes^ another Dr. Seaman in the cafe, at whofe teet I would gladly have fate. Frefent men, for feveral reafons, I forbear to mention. Satisfi'd or un- fatisfi'd, I now leave thee, when I have faid this: We cram not the full, but feed the hungry ^ and to fuch e- *very bitter thing isftveet^ Prov. 27.7. A few words to thofe that defire to profit by this Treatife. I. Read it over and over ^in want of better. Books of this nature (for ought I know) are like old gold in a few hands ^ which made me the rather willing to make this Publick. But what art thou the nearer, if thou deny thy felf the due ufe of it ? Q. Haft thou the faith of thefe things > labour more to improve thy fenfe to find them true in thine own heart, To the Reader. heart, thine own experience : Haft thou the fenfe of them P yet more im- prove thy Faith by Scripture-evi- dence : Take pains tor that, where, in thou art moft defeftive. It hath often been matter of trouble to me to confider, how little Chriftians mind to inform their judgments, and eftablirti their Faith. 5. Mind therefore matter of proof,as well as any thing elfe.If I have taken more pains to prove thofe things, which many Difcourfes muft rather fuppofe, and take for granted, I have therein more obliged thee, to endea« vour thine own eftablilhment. While we infift on the evidence and demonftration of truth, we feem to many befides the Cufhion , but it is becaufe they are not fufficiently fen- fible of their own concern, and the moment of truth. How many attend only to fome few paifag^es very re- markable, and affectionate, or fome- thing T(£? the Reader, thw^ that fpeaks to their prefcntcafe, or fenfe, and let thefcopc of a Dif- Courfe,and the ftrength of it, with the particulars pafs then^, as little worthy of obrervation-,and not from defeft of memory P Thefe are likely to prove the weaker Chriftians. What will they do when fenfe fails, Satan af- faults,and the Authorities of men are nothing to them ? Muft all Head- knowledc; be meerly notional ? Or doth not the Spirit fanftifie the )udg^ mentjas well as afFefiions? or are not we to wait for it in way of diligence? 4. Think not to know truth bare- ly by courfing over this Book, or any other, without ferious attendance, and confideration of the matter and its evidence. Truth and we 4s> not come fo eafily acquainted. 'Tis true, if the Almighty infpirc, and affift accordingly, truth will foon be na- turaliz d to us : But how are we to cxpeft Gods teaching ? in a way of • di- To the Reader. diligence, or "Without it ? 5. Never forget praying and cry- ing, thofe^reat FaSors for fpiritual wifdom: Paul ceafes not to pray for the Colojpans^ That they may be filled with the knowledg of his will, in all wifdom and fpiritual undcr^ (landing, CoL 1.9. And (hould w^e be wanting^ in it to our felves? How does Da^id ply this Oar, Tfal. 1 1 p, as if it were the almoft only means for under (landing 1 I am now wil- ling to difmifs thee : only I muft leave with thee a few Items. I. For thofe fpeculative objeftions, as thou wouldft call thefti (tho they educe praflrical matter) which you may meet with, chap. ^^10^ either Read them, or omit them, as you fee Reafon. If thou feeft no need, or ufe of them, do accordingly : They may be to fome others, not only ufeful, but needful. I could not leave fuch a Doctrine wholly ex- A 4 pos'd, To the Reader, pos'd,and open to cavils: And I have taken notice of thofc, which to me fcem'd moft to oppofe it. 1 expe(3: thy Candor, and not thy Cenfure *, whiles I have dealt vv'ith Arguments, and not with Men. Quarrel not therefore at School-terms , which in fome cafes fignifie moft to fome men. 7, If you ftick at any thing of praSical concernment , confult your godly judicious Minifters : Some- times an ordinary judicious Ghriftian may fuffice : For a fmaller matter may fometimes trouble a tender Con- fcience. If any ^xpefl: better language than they hieet with: Let them know, 1 feek what is natural to the matter in hand, and the perfons I fleal with. I now leave this with thee, and thy felf and it with the Lord , bcg- pg thy Prayers. THE ^^^I-"^""^ THE CONTENTS . OF THE FIRST PART. CHAP. I. THV- Ifftrpdn^ipfi y -wherein are feverol Argn- tnents^ to frove the fabje^ of the Text, to he the natural man. The natural Man prov'd a Fool '^ and in what fence. This DoUrine accommodated to ^ralHce. CHAP. II. Obferv. Every natural Man an Atheift. To clear it., ^ Four DiftinBions. Eight Conclnfons. This accommodated. A few DireBions towards curt of it. CHAP. III. Qhferv. Men are corrupt by Nature. 1. Explained in fever al Poftions. 2. Confirmed. 5 . Accommodated. Some anfwers to this praBical Q^ry, How a man Pwtld ^ The Contents. PmhU be con''jlnc''d of this corrnptioH of natHr* i CHAP. IV. The unherfality of this corruption^ in reffcU of the fubjetb. '''^. 2. Hovp this comes to pafs. Qu. Whether all men are alike corrupt by nature ? ^ffinn'd, with the grounds of it* This Dod:rine accommodated. CHAP. V. Obferv. That all men are corrupt by their own fault.' 'This explain d and proved. That we cannot excufe our felves^ and lay the fault at the Devils door. 2, Adams door, (with the grounds ofit.^ I. Afuch lefs at Gods door, Objethions anfwered The natural ufe of this Divine humiliation, 2. It checks murmuring. Qir. I. Whether they cannot mend themfelves ? Qu. 2. Whether any hope that fuch may ■ become otherwife ? CHAP. VI. Obferv. The works of a natural man, are all of them abominable works. 3. Explain dj what mcdht by Abominable. 2. Provd that all arc Thus Ab.on:iinable , fame Stmply, fome Co'npoundedly . Natural , Civil , and Religiom attions,. arc u?jder^ confideration. ' But fnce all wor' Proved that they are fo. Cleared by anfrveringObje^ions. '":-'' Apply^dy as to the fever al Parts. Queft. HoVff may they become othermfe ? CHAP. XIT. The Worthlefnefs of a Natural Man. What is meant by this phrafe Doing good. Demonfirated, that natural men can do no gwd^ in this fenfe. Oh'je^ions anfveered. Accovtmodated to Pra^lice, Hoxf a natural manflwuld be convinced of it. The onclufon : In which, ,...«-. Queft. 1. Why is this DoEirint fo ingeminated ? Queft. 2. Why fuch a vehement excitifve at thelafi. £no, not one^ ? - THfc. THE CONTENTS O F T H E SECOND PART. CHAP. I. TH^ Jntrodu^ion, Coherence, and Divifon of the Text) withfome Obfcrv^ttons. The firjl Obfervation infifled on. That Jefus Chrift is the proper Objeft of laving Faith. Eaplain'^d what is meant by Proper Objeft. 2. Opinions examined. 1. Of the Papifts. 2. Of our Reforming Divines. Jefus Chrift the proper Objeft. Proved hy fevefal Arguments and Confeitaries, G H A P II. This DoEhrine taken into a more particular enquiry. Queft. I. Zander what confederation is Chrifi the ■, ObjeU: of faving Faith. Anlw. I. Negatively. 2. Toftively. Queft. 2. What is that thing in Chrtfij which being apply^d, properly and formally-, fifues a finner. A brief reply to the Obje^ion of the Papifts. 2. To the Socinian acceptilation. 3. Towhat eur Di'vinesfay, We muft receive whole ^ Chrift. Queft. 5. "^^ The Contents. Queft. 3. ^ut is not Chirfi to he received as Pro- phet and King, as mil as Priefi ? jiffirm. Proved hy many Arguments, ConfeB. CHAP. III. T%e aFt in relation to this OhjeSl. u1 brief IntrodnBion. Obfervation i. Faith on the Lord Jelus Chrift, is the true faving faith, otr that which laves. This Faith defined. It isfometimes called an Aft? fometimes an Habit. Why I call it ah habit, Cpncejfions. .,.,^._ ^-.^ It is a gracious Habit. An accmnt- of that. Que ft. How it may be h^ovcn whether we havek, ConfeH^aries to each. CHAP. IV. The Suh]eEl of Faith., the whole foul, 1. That it is an aU of the mind. 2. Of the heart, proved concerning aUs of recumbeii- Confidence, AjfHrance, and Corrolaries of both. CHAP. v.. The ObjeB, with the a^ of Faith. What is imfly^d in the act of receiving Chrift. The Vnion between ChriH- md believers^ real, and hath a real foundation, Corrolaries. QUA p. VI. The end of Faith. Thee d dijiingtiijijed. Salvation difiingHiJhed. 3. Conclufions. ^^^ The Contents. HoV9 it comes to pafs that all believers have not peaie. Queft. May the foul eye if own Salvation i^ its clofe withChriJl ? Queft. Whether rve may firji have an eye to our own falvation or good ? Correlaries. CHAP- VII. Faith, the [fecial Vforkjf the Spirit. That it is an infafed habit. Proved, fjoxv it is the Ipecial work of the Spirit. 1. Negative^ in 5 Particulars. 2. Pojitively, It proceeds, i. from fpecial Love, 2. Special Power i, Queft. How doth the Spirit work^ this Faith. IJfe. For try al enquire into i. The working 2. The works done. CHAP VIII. That this Faith is that which laves, orisftving. Proved by Scripture and Arguments , Queft. whether it alone faves. Two Popilh ObjeH-ions anfwered largely. Queft. How Faith ji^fiifies, or faves Anlw. I. Negatively, 2. Pojitively. Queft. Are not good-works necejfary ? Premifei thereto, &c. Thetr necejfity evinced. Corrolaries. V A'BTSSVS MALI: OR, The Corruption of NATURE, e^c. PS AL. 14. 1,2,3* I. The fool hdthfaid in his heart there is no God : they are corrupt 5 they have done abominable rcorks^ there is none that doth good, 1. the Lord looked doxonfrom heaven u^* on the children of men , to fee if there were any that did underfiand andJeek^Cod. 3. They are all gone aftde^ they are altoge- ther become filthy 5 there is none that doth goody no not one. CHAP. I. I Find Interpreters differing in their fenfe on the Text •, fome faying, David complains only of the wickednefs of his times-, others, (and they the moft) That it is of the univerfal cor- ruption of mankind : and confequently, That the Fool in the Text, is the natural Man. B T<^ 3 Mdn^s Corruption by Nature. To prove that thele are in the right ', I offer for it tht'l'e Arguments. 1 . Becaufe, Fool is the name given in common unto all fmners in Scripture, Prov. 10.21. ch. 18.2. Xa^^ 12, 19. Eph. ^. 1^. Et pajfm. But natural men are iuch ', as will appear afterwards. 2. Who is Nabal properly, and correfpondent unto the allufion (which is, ad arborem marcefcen- temf to a dry tree ) but, one that is expers vitA fpiritnalui, void of Ipiritual Life ? i. What is here in the fingular, is prefently turn- ed into the plural number, 77?^ fool hathfaid, &c. They are corrupt ; intimating all and every of them fo to be. And the Prophet runs it to a man , There is none that doth good, andverf. 3. no not one, 4. The enquiry, v. 2, is concerning the children of men, the Children oiay^dam as it is in the Original*, and that. To fee if there were any that did under- fiand, &c. 5. Put in aiiy other vvicked perfon, Atheift, or whom you will , and then iee how it agrees. What, Did the Lord look down from Heaven, to fee whe- ther the Atheilt did underjland or feek God ? &c. or do any good ? Doth this need fuch examen, fuch ■ enquiry ? or is it a wonder that they are abominable in their works, and do no good ? 6. Doth not the Apoftle f htw^ , alledge this very Text, to prove the univerfil corruption of mankind, both of Jew and Gentile? Rom. 3.9, 10, 11, We have before proved Jew and Gentile, that they are all finder fin , oi it is written, there is none righteous, na tjot one ^ there is none that underftandeth, &c. Laftiy, Who are Fools, but they which under* ftand not ? and who fuch Fools, as they which feeic not God ? which na meer Son of u^dam <\oth, 'v- 2., > Miin'*s Corruption by NatHre, 3 Ergo. If any objea, That then every natural Mart is an Atheift •, have patience till I come to it. 2. If any object, That it is meant of a wicked Man j I anfwer, Every natural Man is a vyicked Man. I fliall mind you only of two Scriptures j Mat. 1^,16^ Thoumckedand (lothfnl fervam. He is wicked that but hides his Talent in a Napkin. Rom. 5.6, In due time, Chrifi dyed for the ungodly. Did Chrift dye only for fome notorious finners Let them fpeak. Rajhang and *Affi0n(y anfwer one the other. If they fay 'tis Buxt. meant of fome notorious wicked Man ^ I have fpoken to it Argument 5. Thus having found thefubjeft, the natural Man, the Fool •, we have in this firft verfe, i. Something affirmed of him, •2. Something dcnyed. The affirmative is threefold. I. Hath f aid in his heart there is no God. 2. They are corrupt. 5. They have done abominable works. 2. The Negative, There 9i none that doth good. Before we proceed, you may pleafe to take no- tice, That Pfal. 53 is almoft verbatimy the fame with this 14. If you ask, whatreafon may be gi- ven of it ? Ht partiality, without hypocrifie. Jam. ?. 17. Make thefe good of a natural Man, and you'l lay fom- thing. All the wifdom they have, is like the knowledg of fecond Notions, orUniverfaUj which ^CPeasnot. 2- No Man's Corruption by Nature. j 2. No Prudence ; They are very Fools, in rehtts tigetidis, they have no difcretion to make ule of what they know, for their own good, to avoid that evil they are ready to be undone by. The very wifdom of the Flelh (as in the Original) is enmity againjt God, Rom. 8. 7. For the minor of all thefe demonftrations, (hould 1 but appeal to common experience , it is clear enough to them that have eyes , that it is thus, and fo with every natural Man, ad unnm : And that which is a common Cale, muft have a com- mon Reafon, an Univerfal defei/>»r, &c. What! an old Man, and a Fool? Yet this is the cafe of many, both old and young. Obje£l. j4ll are in alike cafe, yon fay : ThU ii fomething. ., , ... . ^ . u^nfw. What will this alleviate, when thy folly fpeaks not only thy reproach, but thine utter ru- ine and undoing? Thou art fuch a Fool, thou wilt never of thy fclf find the way to Heaven. Therefore, Secondly, How fhould this put eve- ry Man upon looking out for help? Men ufe to be Icnfible of other dere(f^s, fo as to flrive to make ihcm up. Natural defc(!^s in Reafon , Scholars are willing to tnake up with great pains: and • othere, Mah's Corruption hy feature. 9 others , any defed in their fight , or limbs, &c. And what ! no care about that which will coft thee moft dear , the lofs of thy felf, and happi- nefs for ever ? Queft. What means Jhould we nfe ? Jinfvo. No means will do of themfclves. The counfel therefore to the Church of Laodicea , is, TV buy of Chrifl. I counfel thee to buy of me eye- fahe that thou mayefl fee, Rev. ^ 18. Blejfed it the man whom thou teachefi, Pfal. 94. 12. Thou muft be beholden to Gods Grace, to do this cure for thee : And in as much as God doth it by means, ufe every means that he hath commanded thee. 7rov. 2. from 2, to 7, For the Lord giveth wifdom ', out of his mouth cometh ks'owled^ and underfiandlng. Therefore cry after knowledg ; and iift Hp thy voice for underjianding *, feek^ her as fil- ver'f and, fearch for her as for hidtreafureSy v, 5.4. See the Connexion. CHAP, II. THB fool hath faid in his heart, there ig net God. The words lying plain before me, and not need- ing explication fo much, as the thing , I prefently come to Obfcrvation. Obferv. 2. There is a fecret Atheifm in the heart of every natural Man *, or, in every Man's heart by nature. Hath faid in his heart *, there is no God. Though this may feem very harfli, and hard to make good : yet I hope to make it evident. . For the clearing of it, I (hall, i.Give you cer- tain 10 Marz*s Corruption by NatJire, tain Diftindions. 2. Lay down feveral Condu' fions. I . The Diftiniftions. Atheifm is either 1. Speculative, or praftical. 2. Innate, or improved and heightned. 3. Secret, or profefs'd and open. 4. Direft, or indireft. To explain thefe, 1. Praftical Atheifm is, when men be, and live as if there were no God ^ or at leaft, as if he were not fuch a God as he hath revealed himlelf to be. ^fal. 36. I, The tranfgrejfwn of the wicked faith vpithin my heart , there is no fear of God before his eyes, Pfal. 10. 5, God is not in all his thoughts. God is not in any of his thoughts ; as one GlofTes. All his thought are , there is no God , as in the Margin. They think him not fo true, io holy, ib juft, or fo good as he hath revealed himfelf to be. [_No God'] i. e. No fuch God as cares for the affairs of the World ; that attends and minds the a doth God fee? or is there knowledg in the mofi high} Vfal. 73. II. Which in effeS i'a^'W deny a God. 2. The Conclufions. 1 . 1 fay not, that every one is a fpeculative A- theift •, but rather count they are few in compari- fon : For that which may he known of God, is ma- mfejl in them, Rom. 1. 19,20. for he hath revealed Hnto 1 2 Mans Corruption by Nature. tiffto them : for the inviftble things of him, from the creation of the world, tire clearly fee ft. God is fo clearly Printed in the Volumes of Creation and Providence, that it is hard to be a deliberate Atheift, notwithftanding the paflionate and natu- ral inclinations hereunto : And becaule it feems fuch a hard matter, to raze out common notions, from which, the Heathen have acknovrledged a Deity, and an, aliquid fttperiui, which kept their Confcicnccs in awe, Kom. 2. 15, Their confcience in the mean time accnfing, or elfe excnfing, &c. Conlcience is always in relation to a Superior : And it is a difficult thing for them tjiat would, to turn it quite out of office, it being Gods Vice- gerent. It is hard to be an abiblute Atheift \ I mean, to put off all fenfe of a Deity : 'The Devils themfelves believe and tremble. Jam. 2 . 1 p . A Thun- der-clap, or a Sea-ftorm, may foon fet the Con- fcience a working. Conclnf. 2. Yet, That there are fome luch Spe- culative Atheifts, ieems not to be denyed. 2 Per. I' ?>4» Ifi the lafl days ^mll come fcojfers, walking after their own Infls ; frying, where is the promife of his cowing ? for fince the fathers fell afleep , all things continue as they were from the beginning : As if there were no God that minded any thing ^ or elfe had forgotten his word. Mark, They are fuch as walk after their own lufts*, QuibHS vohi- ft4is pro vita, c^ libido pro ratione : Such as by E- picuriim and fenfijality, have brought themfelves to this iad pafs, drowning Confcicnce in Whore- dom and Drunkcnhcfs : When men are fo wicked, that they are fain to perfwade themfelves, that there is no God, or no Judg, at lead, that will call them to account *, that they may the better b^'ar Mafi*s CorrHption by Nature, 1 3 bear up under their intoUerable wickednefs. Concluf. 3. Praftical Atheifm is very common, and prevalent in every Mans heart , naturally. This will appear, if we confider, i. The common Notion and nature of Atheifm and Atheifts : They are fuch , Qj4 nullHrn fenfum divimtatis habent ^ ejiti nulla religione tangmtur^ who have no fenfe of a Deity •, which are touched with no Religion, Calvin in Bfhsf 1. 12. Though it is true, every Man na- turally hath fo much lumen natHr<&) light of Nature, as to keep them from denying a God ordinarily : yet for want of a lumen gratia, light of Grace, they continue in praftical Atheifm for all that, ^or though the light of Nature, will ferve to keep in fome common notions of a Deity , and have fome awe upon Mens Confciences ', yet it will not ferve to found Religion upon, or bear any fuch ftrefs, as thefway and government of a Man's Life : It is not, Principium praSlicHtn. The Apoftle tells the Efhefians, That before the Preaching of the Golpel, They were, etOeo/. Becaufe they had no true notion of the True God ^ and lived without him in the World ^ though no queflion, they had the notion of a Deity. 2. Take them in their feveral divifions •, the con- fiderate Atheift, the plodding Atheift, the fubtle politick Atheift : They all fay in their heart. De- part from m, vpe defire not the kriovoledg of thy ways. Job ii. 14. They fee no need of living upon God, or living to Him, fo long as they have the crea- ture to live upon : Nor do trouble themfelves a- bout Religion, fo long as they have any thing elfe to do. Where is the Man ( I put it even to a Man ) that defires in ferious earneft, and in the fecret of his Soul , that God would come and dwell 14 Man^s Corruption by feature, dwell with him , and rule in him? Conclnf. 4. This Atheifm is not io much in re- lation to the Exiftence or Being of God ; as to his Providence and Government ^ and efpecially, to his Spiritual Providence in his Church. They believe not, that he takes fuch notice and obler- vation*, that he is fo angry and wrathful on the one fide, or fo gracious and merciful on the o- ther fide as he defcribes himfelf to be : But all thefe are as it were fables to them '-, they own him not fuch a God> as he reprefents himfelf to be : And fo they are Atheifts in relation to the true God, the God of Ifrael. To believe fuch a Numen (as the Heathen did^, that they might make bold with when they would , and pacifie as they plea- fed : This is Atheifm under the Gofpel. Such thoughts as moft men have of God, are like the thoughts the People had of the God of Ifraelf in JojhHo's days : Who, though they crye^ out, God forbid that they fhould forfake the Lord to ferve other Gods-, yet they had their ftrange gods, even then amongfi: them, Jo/?;. 24. 16,2^. They are like the Samaritans , that feared the Lord, and ferved other Gods, 2King. 17. j^, ^4. Though Men retain a notion of a God , yet they have fuch a conceit of him, that what pleafeth them, pleafeth him ', and a little matter will fervc turn • they may do even almoft what "ihey lift ^ and fo they do : And the ground of it is this, Atheifm lies at the heart, and is the fecret prin- ciple of their life. And thiisMrlP^'ri^V/j charges ' the Komanifts with Atheiliii'^ as their firft great fin. Comluf. 5< Atheifm ^^cWi'm tvery natural man as well as any other fm 7 for fin is a body of death : Aian^s Corruption by Nature, 1 5 It is fo defcribed in Scripture *, it goes not fingle, (as people think, they have this and that fault, and 'tmay be, they are all but peccadillo's to them neither J, but all fin goes together in the root. Sin is a body, Onr old man was crucified with him^ that the body of fin might be defiroyed, Rom. 6, 6. O wretched man that J am-, who pall deliver me from the body of this death f Rom. 7. 24. And if fo, then efpecially are there the moft considerable, principal, vital parts which maintain the old man in life and vigour ; one of which is that prefent evil we are fpeaking of. Atheifm is the Mafter- vein (fays one) in our Origmal luft. Concluf. 6. As Atheifm is in every natural man, fo it is prevailing in him. I do not mean it is his Mafter-fin, or peccatnm in deliciis'^ but it is a reigning fin in him ^ though it may be he ob- lerves it not, it is fo much in power, that it keeps him in an eftrangeraent to God ; continues him an enemy, and is the root and caufe of many wick- ©dnefles. It is a prevailing fin, becaufe he hath no fin crucified or mortified, the body of death is lively in him ftill ^ and fo this, being one of the moft vital parts. The beft men that be, have too many thoughts this way, fays Cap. yet, it is not a prevailing, but a mortified fui in them : What IS it in a natural man then ? Conclnf. 7. Setled Atheifm, improved Atheifm, though it be the diftemper but of fome *, yet when it is fo, it is fecundam naturam, according to cor- rupt nature. So that when they are moft depra- ved this way, 'tis but w tSp 'iJ'iay, as Chrift fays of the Devil, J oh. 8. 44, He fpea^s of his own. It is but the intention and irruption of an old piece of felf. When I fay, it is but the diftemper of fome : I mean 1 6 Mdns Corruption by Nature, I niean, i. Either of fome fubtile, over-curious Philofophers or Polititians, who through their pride cannot allow God his Soveraignty, if he crols their Maxims: Orelfe, 2. Of fome beaftly Epi- cure •, who indulging his lenfuality , to keep all quiet, would fain peri'wade'himfelf there is no God; or at leaft that he will not )udg fo feverely as he hath threatned. Indulgerice to corrupt affecti- ons, is the root of Atheifm. Dr. Jackson^ pag. 18, Who fo forward to deny the Refurredion among the Corinthians, as x\\ok Epicures} i Cor. 15. 32, '3^, Who fay, Let hs eat, and drinks, &c. Who are thofe fcoffers that deride the coming of Ghrift in the laft judgment? Thofe who walk^ after their own Infls, 2pet. s. 3,4. They were fo blinded by their lulls, that they could fee no reafon in Gods patience and goodneis to the world ; and there- fore concluded it cafual. As ever you would a- void mad -^/^/^^yw, take heed of walking after your own lufts, whoredom, drunkennefs, and fuch like j for though you may think you will keep with- in fome compafs, and never be fo mad as to de- ny a Deity, or queftion the God of Jfraelj ( Js thy fervam a dog ? as he faid), yet, confider this is the high way to it •, and thy heart very prone to en- tertain it : for it is fecnndum natttram, when any man is thus depraved. Indulgence to violent pafli- ons fettles men in the very dregs of this impiety. Dr. Jackson, pag. 2p. As all pafTions obfcure the underftanding for the prefent *, fo the fetling of them into habits, brings a perpetual blindnefs up- on the foul, always breeding either obdurate ^- theifm, pernicious Herefie, or Idolatry, id, pag. Conclnf. 8. And laft, Men would per fv^'ade them - felves Man's Corruption by Nature* if felves, there is no God if they could t, and there* fore, they are Atheifts naturally : It is in the in- clination of their hearts, and tljey are counted ac- cording, to this. O howgladly would every na- tural Man (efpecially under arrefts of Confcience) hug himfelf in this conceit , if it could be proved there was no God? Read but P/^/. 94. 5, 7, They hreah^in piecei thy people, and affliti thine heritage^ &c. Tet they [ay-, the Lord Jljall not fee *, and the holy one of Jacob mil not regard it. Therefore, i. How fhould this mp.ke every Man look about him ? We fay not, all men in particu- lar, are fetled profefTed Atheifts •, but that they are pra£lical Atheifts , and that in p^evalency *, and that they have the feed of the mofi defperate Atheifm in the World , which will certainly undo them, unlefs cured. For a Man that is touched with no fenfe of God, or Religion, muft needs be out of all faving-ftate and faving-way. What though a Man be not prefently taken off with a Paroxifm ^ Is therefore the Plague not dangerous, not deftruftive ? What if fome abound in Athe- iftical words : and thy heart be of the fame mat- ter ? What if fome be Atheifts through iubtilty, and thou by incogitancy? The Atheifm of thy heart (if not cured^ will corrupt more and more^ until it undo thee. 2» In as much as it is a ftcret Atheifm-, this makes the cafe more dangerous. People are fcar'd when they fee Plague-fores breast out: But what ' if it be hid to thyfelf? I not the cafe yetworfe, as it is farther from cure ? The ignorance of Man's mifery, keeps him in fecurity : and abfolute fecu- rity, brings certain deftrutHiion, and fudden too. C . WhcH 1 8 Man^s Corrapion by Nature. When they jiiall fay peace and Jafety ', then [ndden deJirnSHon cometh upon them, i TheJ. 5. 5 . 3. As it takes from the wonder ot the wicked- nel's and profanefs of our times ; fo it lays the wickedneis of men upon themfdves with aggrava- tion. Are Men Atheifts in heart, lecret Atheifts? It is as eafie for natural Atheifm to be improved , as it is for a Tree to grow that hath foil enough. It is eafie for a Man that carries this about him, to be betrayed to IWim with the current and tide of profanefs. It is not barely evil times, and e- vil examples that make men evil •, but the con- currence of an evil heart. The evil Servant that cat and drunk with the Drunken , Said in his heart y my Lord delay eth his comings Matt. 24.48, 49. Lay not all at the Dv^viLs door, nor other mens door- thy heart betrays thee*, thine own heart is too hard for thee. There is many a fair flower fpoiled by contagion: but it was in it felf, of a corrupt nature *, it had a catching quality. 4. This takes down the conceit of men , that live civilly and religioufly as to outward perform- ances, either ceremonial, or n-.oral : there is a fe- cret Atheilhi which themfelves may be ignorant of, that fpoils all- There are but few perfect Atheifts (fays Dr. Preflon) who think there is no God, and know they do fo : But there is another kind of Atheifm ; when a man doubts of the D^i- ty, and obferves it not : this is common. Alas ! it is not Painting and Plaiftering that makes a ftrong Houfe, but a fair : Thy performances arc but PnlchrHm edifo'H^ faper cloacam, a fair build- ing over a jakes. The fccret Atheifm of thy heart, is the very reafon why thou contenteft thy felf with Man's Corruption hj Nature. la with fuch an out-fide. This will infeft all thy prayers, duties and performances , that they fhail be meer bodily exerciles , which profit little: (^Thou canft not draw nigh to God, but by the deftru^lion of thine Atheifm^ the prevalency I mean, and the dominion of it. ) And fome finful diftemper or other will always hoW thee under , Security, Prefumption, Covetoufnefs, Uncleannefs^ or fome filthy luft or other, until thou have fome cure for this, notwithftanding all thy perform- ances. * 5. This may ferve to fettle, and comfort Gods People •, fome of which complain greatly of their Atheifm, this fecret Atheiim : they are amaz'd to lee and feel in themfelves fuch workings of this Devil pf Atheifm •, and hereupon quite turn thera- lelves out of intereft \ as if they were no body, and had all to begin yet: Becaufe they think Religion in truth, and the knowledg of God in truthy fnould have healed this long ago. I fay therefore, it is natural. It is in every Man by nature : And Grace doth not perfeftly, i.e. as to degrees, cure nature \ much lefs prefently. Grace leavens the whole lurap^ but not wholly, much lefs at firft. The Canaanites^ the old inhabitants of the Land, are left to humble thee and keep thee un- der. As bad fms as this , even blafphemous ftir- rings , not from the Devil only , but your own ^leart, may arife in you : For I tnink it too muck amiftake, to lay all at the Devils door in this kind. The more fenfible thou art of it, the more thou art cured , or in a way of cure. It is Tel- dom a malady is correfted, until we find the hu- mours ftir : or a corruption mortified , until v\^e C i firft 20 Mitn^s Corrnpti on by Nature. firft have found it lively. By Grace thou art en- abled to groan under it, and oppofe it- The more evil it is to thee, and the more intoUerable , lb much the better. Laflly-, A few words towards the cure of this fad diftemper, and I have done : which I (hall di- reft promifcuoufly, both to natural men and Chri- ftians. I. R^ad Scripture diligently, with Prayer and meditation. This diredtion may feem ftran^e : but I fpeak after wifer men than ray felf. I lay, read Scripture diligently, and not fro forma-y or flightly. The main cure for Atheifm, is the word of God. If you would convince a Hi^athen, turn him to the Word : and fo deal with your hea- thcnifh hearts', becaufe all exotick, external Ar- guments in the World, are nothing unto it. In icwptation to j4theifm^ l^ep clofe to the Wordy and ^it win off J fays Cap. C)h]t£i. But an Atheiji believes mt the Word: and therefore this feems moji improper. jinfw. But the Word manifefts it felf, and ar- ^gues for it felf, more than all the wits in the "world' joined together. If a Man believe not S-cripture to be the Word of God*, yet it is ea- l^ly-.perfwadable, that it is more probable to be Tq, than any other thing in the World whatever. I lay iigain therefore. Read it much, and diligent- ly, with prayer and meditation: and you will find no means under Heaven like it. Though one rofe from the dead, it would not be fomuch. ^•They havs Alofes and the Prophets, &c. Litk- i"^* Ma,n*s Corruption hy Ndfun. 1 1 2P» l^i If they he AT not them\ neither will they he ferfvpaded y though one rofe from the dead. Be- caule thou mayll have more infallible certainty from thole marks and prints of Divinity that are there, than thou couldeft have from any thing which he fhould fay , that came from the dead. There arc fuch impreffions of Divinity, vs^hich are no where elfe to be found. Thou hafl magnified thy wordy above all thy name^ Pfal. i ^8. 2. 2. Be- caufe herein God ufes to manifeft himfelf, /Je meets them that remember him in his vpays^ Jfa. (54.5. 2. Attend how the Spirit of God feconds the Word in thy heart : If the fecrets of thy heart be made manifeft in and by it, i Cor. 14. 24, 25, why fhouldeft thou not acknowledg Cod is in it of a truth? The Spirit ufes to be conveyed by it ? While Peter fpake thefe words , the holy Ghofl fell down upon them that heard, yift, 10.44. And the Spirit, the Unftion, teaches all things'-, and ma\es all things clear, i ][oh.2. 20,27. It is the Spirits teaching in and by the Word, which con- futes thyAtheifm. Refides, it brings thee, in ex- perimentalem gufrum , into an experimental taft *, and gives thee more fenies than one, to perceive and judg by. 5. Mind the making good of Prophecies, and performance of promife? , both in the World, and in thine own heart. See if all that hath been Written in the Old Teflament, be not much made good, and making good every day : The predi- dion of the Meffiah •, the rejeftion of the Jews; the mann'^r, time, and place of Chrifts birth •, the gradual ceftiudion of Antichrift, &c. In haft I G 5 leave 22 Afa^'^s Corrupt j Oft hj Nature. leave thee, to confult thy felf for the other. 4. Attend the Creation, and Myftery of Gods Providence. This is that, whereby God hath much fecured us againft Atheifm. for that which may he known of Gody is mamfejt in them, O'C' How ? For the tnvijible things of him^ from the cre- ation of the VQorld are clearly fccn, even his eternal Toveer and Godhead.^ Rom. i. 19, 20. He that flanteth the ear^ fliali not he hear ? he that formed the eye, fia/l he not fee ? Tfal. 94. 8. Could fuch an adnnirable variety, and order of thofe various Creatures be, but by an Infinite Wifdom? So for Providence: How conneft thou, a poor creature, amongd: the myriads of Men on earth, not to be neglefted , but have thy provifions every day ! Mind the works of Providence, in and about thy felf', they are many and wonderful , have much in them to affeft thee, hadft thou eyes to fee them. At other times alfo look abroad : For he left not himfelf without vfitncfs , giving them rain, and frnitful feafens ■, Aft. 1 4. 17. 5. Never diipute with the Devil*, efpccially in time of temptation. When the Devil puts in his foot , and concerns himfelf in the cafe, turn your back upon him : That is the way. Refiji the De- vil and he rvill fee. Jam. 4. 7. There is no reafon to think, but that he will be too hard for thee: yet if he interpofe at fuch a time, as thou art in ferious ftudy and confideration , go on, and mind thy bufinefs. I lay not, Confider not, read not, becaiife the Devil is very bufie : But keep as clofe to thy bufinefs as thcu canft, and mind not him. We may not think, that though the Devil be a- bucqlantly above our match, th.it yet through the t. • . Wiidom Man^s Corruption by Nafure. 2 5 Wifdom and Strength of Chrift, we fhallnot over- come him ; only we undo our (elves , by living within our felves. Lay what he fays (if thou mind it at all j before the Lord, and beg him to rebuke him. Laflly, I would fay one word more to Gods people ; and that is only this : Be perpetually humble. The humble he vcill teachy Pfal. 25. 9. The Original may be rendred either meek or hum- ble. And fo I difmifs this firll affirmative .* The fool hath f aid in his hearty Sic. CHAP. m. THey are corrupt. How ? In a few pra£lices only? I. This anfwers not to the fubje£l. The Fool, thefinner. For fome particular evil pra- ftifes, make not an abfolutely evil perfon, Jam. I. 2. 2. It is not correfpondent to the Context, and the following Predicates : They have made their work^ abominahle (for fo it is in the Original), meaning , that all, and every work of a natural Man is abominable*, not only fome particulars. It is called work here in the pngHlar , Becaufe, take them all together, they are but as one evil work, proceeding from an evil heart. 3. It agrees not with the Negative, There is none that doth good. If they be not corrupt by Nature, Why may they not do good, as well as evil ? To be good , and yet do no good , is a ftrange thing ^ and that univerfally not a (Man doth fo, whence can this arife, but from an uni- C 4 verfal 24 Man'' J Corruption by Nature, verfal defeil , which" is here called Corruption ? •And is expounded of the Corruption of Nature. ■' Obferv. Men are cor r up'-, they are corrupt by Nature. .-....■ I. For explication. I. It i5 not meant that their Kature is corrupt, fjua nature i 'or as confidered in it felf: Neither body, nor foul, or the powers of either are thus corrupt (as the Manachees of old faid; which made the Ancients fpeak more fparingly this way, left they (hould feem to favour their fury ); For .Nature, as Nature, either of -body or foul, is not only good, but very good", even the meaneft and inferiour part of the Toul, the afFeftions , which the Stoicks, blamed as corrupt •, though fome repre- fent" their opinion more favourably. ■ To will in it felf, is not evil ; but Male velle, male avpetere, .evilly to will and to dc fire, muft needs be lo. • -2. It is not meant, that they are corrupt only by contagion and bad example, that they contraft evil only by imitation, as Telagim laid : For fo the Devil may be called our Father as well as Adam^ and more properly: for he it was that fet the firft evil example. If we enquire how corruptions come into the World ? feter fays, it is through Luft, :i Pet. !• 4, The corruption that is in the worldy through luft. Cain did not learn to be a finner |)y evil example-, at leaft, he never faw his Father kill a Man. Did ever Ijhmael hear his Father fcoffing at a Covenant- feed ?• D ath reigned from j4dam to Mofes, even over them which had not finned aitelr the fimilitude of y^^^wr/ tranfgreflion , hyaftual fin againft a pofitiveLaw, as Adaw did: As learned C/cwrrr*? interprets the woirds, as I re- member, ' • - . J. It AdarPsCorrftpi an by "Nature. 25 ?. It is not meant, that they are bad, only by rcatbn of bad praftiies, or by corrupt anions on- ly : though thus, m^ny Men are abominable, and Ten thouland times more the children of wrath . -than they were before. 'The wicked are efiranged '* ifrom the womb *, they go afhay as foon as they he horn^ ffeakingliesy rfal. 58. 3. What f Speak lies before they can fpeak at all? Go aftray, before • they can lb much as go ? No, but becaufe they Have a Nature that is prone this way, as foon as they have any at all. As a Lions whelp begins not to be a Lion, when it runs abroad and catch- es the prey, but before ever it was brought forth, even in the very womb. Vbi ant qiiando fnerit tempm-, cum eram inmcens ? Where or when was the time that I was innocent ? jing, 4- But they are corrupt, by corruption inhe- ring, not adhering only. Sin is not only 'wa^i- ra]^, dyiA{lia.i but it is « otK^dA tt'i/.ttplU, it is fin that dwells in us, Heb. 12. i. not only eafily, or ftrongly befets Rom.^, 17. us, as VarinHt makes ^y to fignifie i^i/{«f» Their inward part is very wickednefs, Pf. 5.9. i. e. Their infide is altogether as bad as their out- fide, wickedneflTes. Without are corrupt a«ftions*, within are raging, reigning, corrupt af- feftions. / had not known fn^ but by the U\v : for itj had not known lufl , excep the law had faid^ thou pjalt not covet, t. e. I had not known Luft to be fin, and fo finful a fin, but by the Law. He had not known that to be covetous in inclination, ..or unclean in affeftion, was before God dam- 'i-nable , and deftruaive to his foul : He was not ftruck dead while now. But when the law came^ fin 2 6 Man's Corruption by Nature. fn revived y and I dyed, Rom. 7. 7, 9. 5f. Men are corrupt by Nature, i.e. ex natlvl- tAte corrupti. As ibon as ever they are Men, they are finful Men : as foon as they have the nature of Man •, they have the nature of Sin in them, Ffal. 51. S' Becaufe thofe inclinations are in them at firft, which appear in aclion afterwards •, Bph. 2. J, yi»d were by natnre the children of wrath- % fuVl/ is oppofed to 7« 1»9«* as Chemnitiui ob- ferves^ Nature is oppofed to Cuftom: Children of wrath, not by Pradice and Cuftom only , but by Nature. It is Malnm hn lived an hundred and thirty years ^ and begat a fon in his own Itkenefs , after hisi image , and called his name Seth. He begat a Son, as like him in nature, fo like him in fin. For he retain- ed the nature of Man, though fallen ; and there- fore begat a Son in his own likenefs : But yet his Son was in his Own image alio , i. e. like him in corruption. ' He was like Adam now, like his Fa- ther*, not like God: For he had loft the Image of God, and contraded another. Compare it with Gen. 1- 26, 27, Let Hi make man in our image^ ac- cording to our lik£nefs ^ but no more of Gods I- mdge now (Adam being corrupt, fends this dowu Man's Corruption by Nature. 27 down as an hereditary difeafe to all his pofterity, Kom. 5« 12, ^s by one man fm entred into the world, i. e. in untverfum genw hHrnarmm^ That is, on all mankind, as Aii^in glofTes it ). It is obferved this is faid of Seth^ and not of Cain and Mel : Becaufc the propagation of the World refer'd to himi C^»«'s pofterity being deftroyed by the Deluge. 2. Gen. 8, 21, V or the imagination of mans hearty is evil from his youth. God here reiblves, for Chrifts lake f which leems to be implyed , in that it is faid, He fmelled a fweet favour from the of- ferings of Nenh ) to have fo much patience with human frailty , as never more univerfally , for mans fake, to deftroy the World : and gives this Realbn ; Becaufe the imagination of mans hearty c^c. q. d. Should he bring as many floods, as mans fin deferved, there would be no end •, or rather, a ludden end : all mankind would perifh prefently .y becaule he is corrupt by nature , from his youths The Word comprehends the ftate of infimcy, ah Htero maternoj from the Mothers Womb. Buxtorf. The Conjugate is ufed of Mofes, at Three Months old, Nagnar, Exod.1.6. And the babe wept; and fo of Chrift in infancy, Jfa. 7. 16. Negnurim, efi Atas piterorum a tempore , cjho primum moventur in uteroy .Drufius. Jetz^crleh formatio cordis. We render it the imagination: Why may it not be very properly rendred , the frame of the heart ? Mr. j4infworth quotes a Rabbin making this quefti- on ^ When was this figmentum infuied .<' and an- fwering. Ex porta formationis. 5.1 (hall only add here, that Argument from Circumcifion •, which makes it a clear cafe. You know when God comes to fettle a Church , he com- 28 Man's Corruption hy Nature. Commanded all fhould be Circumcifed, Gen. 17. 12, 14, /Je that is eight days old Jljall be circHmcifed an:ongfl )0H'^ every man child in your generations. And the uncircumcifed man-child jlmll be cut off. Kow Circumcifion was but a fign of Ibmthing elfe: and what did it fignifie ? The Apoftle an- fwers it, Col. 2. i 1, The pitting off of the body of the fins of the fief] :, i. e. the whole mals of cor- rupt nature. In whom alfo, ye are circHvicifed with the circuircifon made without hands \ in putting eff of the body of the fins of the JleJJj. Putting off, €. e. difowning the whole mafs of corrupt nature. Ergo, they had fuch a body of fin *, die how could they put it off? 2. This is the Prophets Dotflrine. I fhall only mind you here , of that Text which I explained before; TT^t/. 58. 3, The^ are eflranged from the womb, &c. 2. Pfal. 5 1 . 5j Behold J was fliapen in initjjttity, and in fin did my mother conceive me, ej.d. I was a finner in the very Womb. David bdng humbling himfelf here for his great fins, and aggravating the matter as much as may be;, he comes to this. ^.d. But what do I Ipeak thus? My very Mafs is corrupt: I am nothing of my felf, nor ever was, but a very enemy to God, as foon as I had any being. 1 know it is very frequent with'Grotiw, to fay thefe arc Hyperboles , as he doth here v'Bii0oMKov 'Ji- But, David is not at his Hyperbo- le'' s here ; whcrl in the moft ferious pofture of hu- miliation that can be, and cut at the very heart to think agawfi th'.e, thes only h^ve I finned v 4. He is is paft complementing with God, and ipeak- ing what he never thought : No, no, he is for deba- Mans Corruption by Nature, 29 debafing himfelf as low as may be. / xms J}:apefi in iniqHity^ q. d. Not only thele, but a Thou- land Murthers and Adulteries are in nfiy nature. 3. ira.48.8. For I kf^ew that thou wouldfi dedL very treacheroujly ', and wafi called a tranfgrejfor from the womb. God telJs them, that he had be- fore-hand revealed his mind '-, and told them what he would do, before he did it: that they might not fay they came by chance, or their Idol did it, verf. 5. And gives the Reafon-, Becaufe thou vpaji a tranfgrejfor from the womb : And therefore 1 cxpefted no better, then that thou wouldft deal very treacheroufly. 3. It is the Doftrine of Chrift himfelf. fob. 3.6, For that that is born of flejli^ is fie ^j. q. d. That which is of a corrupt Original, is flelh in the abftraft, i. e. nothing but carnal. Chrift is here (hewing the neceffity of Regeneration from this Argument, That which is born of fiefl?, is fleflj ^ and therefore muft of neceflTuy be born a- gain. He told Nicodempu, that otherwife he could not fo much as undcrftand the things of the King- dom of God, and Salvation , who ca,me fwelling with conceit of himfelf, being a Dodior of Law, that he could underftand any thing. 2. Joh.6.44, No man can come, except the fa- ther who hath fent me draw him. Where Chrift fhews, that a Man is difabled, not only as to the Law , to fave himfelf by working, and doing ; but even as to the Gofpel, by believing in Chrift. Though Salvation be offered Man upon receiving-, yet this he cannot do, he cannot come, except drawn, ». e. ( to make few words ) per viUricem qnandatn dekUatienem , by a certain conquering , over- 30 Man's CorruptioH by Nature. overcoming delight, as Janftnim. He cannot ^ it is not meant barely, for want of aflifting grace : for fhall a man be faid to be potent, or impotent, meerly from that which is without him? 4. This isaUbthe Apoftles DoiHirine j you know what I have faid already upon, Efh. 2. 5. To let that pafs therefore , confider Rom. 5. 12, Where- fore as by one mun^ fin entrcd into the world, and death by fifii and fo death pajfed Hpon all men\ for that all have jinned W <^j in whpm all have finned. The Apoftle is arguing for free juftification by Chrift: And the Argument lies thus. As by one man fin entered , and death by fin : Jo by one man ' righteoufnefs entred , and life by righteoufnell-;. Sm came in by Adam^ In nnivcr- fum genui hu>/fanHw ^ as before. Adam having corrupted his nature, as a common root, and o- riginal, he corrupts ours-, and that, not barely by imputation, but by propagation, and deriving of a finful nature unto us. VerJ. i^, por until the laWf fin was in the world \ ( Men were conti- nually finning,) and not only aftual fin, againft a pofitive law 5 but an univerfal corruption of na- ture, contrary to the whole Law, underitood by this one word Sin, in SingnUri. And the Law only entred, that this fin might abound, v. 20. i.e. in the fight and fenfe of it: that they might difcover it , and the abounding of it , and how greatly obnoxious they were by it. 2. Rom. 7. 18, for I know-, that in me, that is in my flejl), i.e. (in me, further than renewed and fanftified ) there dwells no good. A^ a regenerate man, he complains of himfelf fo far as unregene- rate, or not renewed. The Argument then lies thus. MAf^s Corrftption by Nature* 31 thus : If in the beft, farther than they are rege- nerate and fan^lified, there is no good *, then in all Men by nature, or not regenerate, there is no good at all ', which was the thing to be pro- ved : Men are corrupt, corrupt by nature. And now I have done with the iecond Particular, the Confirmation : Wherein it was my defign, to eive you fome of the main Scriptures, whereui thisDo- ftrine of the Corruption of Nature is founded ', and prepare them for your meditation. Queftt How comes any to be otherrvife .<* Many there Are that are otherwife in part , How comes it ? I anfwer with Panl , By the grace of God. I Cor. 15. 10, By the grace of God, I am what J am. q. d. I fay not what it is ^ but what- ever it is, by the Grace of God it is. Of his ful' nefs have all we receive d-^ and grace for grace, Joh. X. 16. I. This fhews, that Men and Women have reafon, great reafon to be troubled , even where they difcern no great ground of trouble. We are com- monly not ftartled, or affrighted, but under the conviftion of aftual fins : but here appears great reafon to be troubled upon another account. Not to enter into difpute now ( it not lying fo fair- ly in my way here ) which is the worft , a bad heart, or a bad converfation. They are both bad to be fure, and both will undo thee : fthat's e- nough for my purpofe ) : and evil of heart and nature, is moft likely to undo thee •, becaule thou takeft no notice of it, nor believeft it, cum afi^n, fo as to be affefted with it. Thou art wretched and raiferable, and knoweft it uot. Lord help me. 32 Man^s Corruption by Nature. me, I never thought of it, will one lay. What, ignorant of thy lelf, thy heart, thy nature ! And which is yet worfe, people think it is an excule ; It is my nature, I am fo paHionate, lb hafty, c^c. Who was more likely to find pardon of the two , one that was a Thief by nature, and inclination ^ or anothet poor Man , that once Stole through ftreights and temptation? 2. This cuts the finews of Pharafaifm : which is, if they be free from outward evils, they blefs themfclves then well enough God I than'^ thee I am not as other men are, extortioners y un'ytfi-, adul- ter ersy or even as this Publicany Luks i8. 1 1. Theie men could bear a defperate malice in their hearts againft Chrid, and feek by all means to flay him ^ and yet thought themfelves well, becaufe Abrahams Children, Joh.%.from 33, to^o. And many that live in fing as contrary, yet thmk highly of them- felves. But if Men are corrupt by nature , this will damn them , and unJo them, though they were otherwife blamelefs, T^;7. 5. 6. Faul^ though blamclefs, was yet ftruck dead at the fight of his nature: The difcovery of his invvard original corruption flew him. Sin revived , and I dyed ^ Rom 7. 9. To conclude, 1 fhall only aniWer this pra«flical queftion, How ihoulJ a Man do to be convinced of this corruption of nature t Anfw, I. Let him trace the evils of his life, to the fountain. Thus David did. Behold , 1 was jljapen in inicjitity^ &c. Pfal. 51. 5 Theie evils I have done; but there are many hundreds in my nature. Thou trap'il: thyfdf in drukennefs : fol- low this home, and you will find it (prings from many bitter roots •, infidelity, inordinate fcif- love. Man's Corruption by Natnre. 55 love , creature-love , and the like; 2. Obierve and confide r the inward motions of thy heart, as well as the outward aftions of thy life. The motions of fm did work^ in our member Sy to bring forth fruit unto death y Rom. q. s(. How can you but obferve in your own hearts feveral wicked motions, which before God are great fins? He that is angry with his brother without a canfe^ i. e. without a fufficient cauie, fliall be in danger of the judgment. He that loo\eth npon a woman to hift after her, hath commtted adultery already with her in his heart. Matt. 5. 22, 28. By the obfervation of thefe, and the like, thou maift come to knov\^ by Gods blefllng, thine own nature. 3. Mind your heartlefnefs unto, and in any thing that is good : How loth to fet about fome- thing, that is but materially good. Or if ready to hear, &c. obferve with what ferious purpofe, and defign it is, to'pleafe God, or profit thine own foul. Art thou not fatisfied with meer hear- ing of the Word , though thou mix it not with faith ? Heb. 4. 2. or receive it in the love of it, zThef.i. 10, or though without any underftand- ing, or affeftion ? So^ if thou haft courfed over a Prayer, does not this pleafe thee, though there hath been no afting of repentance, confefTiion from the heart, forrow and humiliijtion for thy fin, fince- rity , or ardency in thy requefts -, nor any com- munion with God. in it: Though thou only draiv nigh with thy lips, and thy heart is far from ' God) Matt. 15.8. Laftly, To have done, confider what motives and ends thou propoundeft to thv felf in doing, Jf thine eye be fingle, thy whole body is full of light j 34 Man's Corru^lion by Nature, ^ttt if thine eye be evil, ( i. e. thy aim and inten- tion in what thou doft) thy whole body jlmll be full of darknefsf Matt. 6. 21, It,. The beft, and moft extraordinary duties, tafting, prayer, alms- deeds, to befeen of Men, find no acceptance with God, Matt. 6. 2, 5, i6, but they may ferve here, to fhew thee thy rotten heart. Novp I perceive thou art in the gall of bitter nefs, and in the bond of iniquity^ A^. 8. 2 j •, Becaufe he had an ambitious aim, or covetous intention, in defiring the gifts of the Holy Ghoft. CHAP. IV. THey are corrifpt. There is no concord in our languages ^ but it is an Hebraifm^ a manner of fpeaking peculiar to the Jews, and very Emphatical amongft them. Here is a Verb flural, with a Noun fingiilar. Na- hal Hifchithn. Diftribution is noted, as they call* it, q- d. all, and every one of them are corrupt. . And becaufvf this univerfality I have often offering it felf ^ I Ihall here fpeak to it once for all. Obferv, 4. All-) and every Man is thm corrupt by Natnre. This Doftrine is laid down in thefe Verfes, 1. Affirmatively, verf. i, 'They are corrupt, they have ^'one abominable vcorkj. Verf. j. They are all gone ajide. 2. Negatively, verf l, There is none that doth good, rerf. i. No not c^fie. I. For eXj^lication in a few words. I. This liian's Corruption by Nature. o 5 I. This is underftood of the whole Kind; or it is comprehenfive of both Sexes : left any fhould be fo ignorant, as to think that men alone were concerned. For, 2. Man is oit the n?.me of the Kind, and not of the Sex. Gen. 5, i, 2, Male and female created he them^ and. bleffcd them j and tailed their names Adam. GcJi. 8.21, For the ima- gination of the heart of man^ of Adam^ (i. e. both Male and Female) was evil. And as formerly, the Woman was reputed as circumcifed in the Male '-) fo now, both are baptized to fignifie the fame thing. 2. As in the fecond and the fecond Adam^ as the head of the elc d : And Ihews that as fin and death came by one, fo righteoufnefs and life by the other. Queft. 2. But are all 'rncn alilie corrupt by Na- ture f Ar,[\v. Yea, by Nature one is as bad as ano- ther, and as deep in iin as anoth-^r. Some indeed are much more abominable in praftice than others are ^ and one Mans corruption runs out this way, and anothers that, according to temper, and tem- ptation : Yet thac humour that falls into one Mans Leg, and fvvells another Mans Arm, may.be the fame in kind, though it work feveral ways. If fome be reftrained by better education, others by fear of fhame or puniihment ; yet this ipeaks nor, but their hearts are naturally as bad, and have as • many feeds of fin in them as any •, though not heighiaed by cufiom and practice. D 5 The 38 Marl's Corruption by Nature. The Realbns why all Men are alike finful by >Jature, are, 1. Becaule all partake equally of the Nature-, and none is otherwile related to the head and fountain of it, 1 mean v^^^^^zz, than another. Can you fay any one is rpore a-kin to Adam^ than his ISIeighbour, when we are all his fons and daugh- ters in common? Some indeed are fo improved in wackednefs, that they may feem to dcferve to be called the firlVborn of Ada.m : But this is but rhetorically when all is faid. 2. Becaufe corruption of Nature confifts in ca- rentia jiiJlitiA origiKalus ^ in the want of original righteoulhefs. But this is alike in all. Everyone wants the Image of God, and every part of it (take Image properly) as well as others. It was loft whole and all. if Grace be the having ori- ginal rightcoufnefs , then Sin (its direct oppofite) is the wanting of original righteouinefs : which becaufe all want alike , therefore it is Men are all alike corrupt by Nature. What is fin but a de- feft? a want of what fhould be? ]uftitU debits in ejfe} What is then original fin, but a want of original righteoufnefs? This {hews, 1. Thofe excufes commonly in the mouths of Men are of no avail. Be they never fo wicked, and make themfelves never fo vile , yet they mean no hurt, their heart is good. No, Whence come thofe evil courfes and a<^ions, but from an evil heart? An evil man ont of the evil treafure of his heart ^ bringeth forth evil things: For out of the heart proceed evil thoughts ^ mnrderSy adulteries y &c. Matt- 11. 5, 1 9. And whence comes thy heart to be (iich an evil treafure, but from an evil Nature ?. 2. Let Man^s Corruption by Nature. §p 2. Let a natural Mans aftions be never fo good outwardly, his converfation civil and hontH:, his duties and performances plaufibly good : yet this ipoils all , his evil Nature. They are defiled in their original, they come but from felf-refpe^t at the beft, they have no higher a principle thanfelf, and therefore can have no higher an end. It is ill Divinity therefore, to fay a fair convcrlaLion alone proves a true Chriftian. I. It follows then, that every Man is mifera- ble by nature •, and much more thofe , who are continually adding fin to fin (as every grown per- fon dothj treafuring up wrath -againft the day of WTath, Rom. 2. 7. 4. This fhews the neceflity that every one hath of regeneration. Mind Chrifts Argument, Job. i. 6, That which is born of the fiejlj, k flejh : There- fore, except a man he born again^ he cannot enter into the kingdom of God. You fee the demonftra- tion here, corrupt Nature cannot enter ^ there- fore there is a necefijty of Regeneration. Every Man is corrupt '-, therefore no Man can enter with- out being born again. Think you that thofe Men that areftrangers to God, (hall ever come in Hea- ven ? Much leis can you think , that thofe that are enemies fhall ever enter. No furely, he ne- ver prepared Heaven for his enemies. Regenera- tion is that which is direftly oppofite to this cor- rupt, for it is renewed nature. 5. Every one needs a Chnft, and a new State, i. e, a reUtive ftate : for Regeneration is an abfo- lute. Becaufe, being corrupt by nature they need pardon and remiiTion, and therefore aChrlft: For WithoHt bloodj no remijftony Heb.^. 22. And wiih- D 4 cut 4© Mm^s Corruption by Nature. out a part in ChriH:, no fhare in his blood. I defire you iefioufly to confider , and give your felves an impartial account , what is the meaning of that phrale you lo often meet with in Scrip- ture, 'viz.. ^eing in Chrijit Rom.'i.i. iCor. ^. 1 7. To interpret it, as many do, of a new ab- folute State , is a ftrange thing : For then mind how that place would run, (^iCor. 5. 17, If any man be in Chrifl ^ he is a new creature') if any Man be a new creature , he is a new creature. Let them choofe fuch interpretations that pleale. 6. This ferves, as to humble the people of God, fo to caution them. They carry about them an c- vil Nature as well as others. Let this make them very wary and w^atchful againft temptation and occafions to fin. If Grace have made a difference, (as it doth a great one, as I have hinted before^ yet, they bear about them an old man continual-. ly, that expofes them unto every evil .• Therefore carry a wary eye, and ftri^ll hand over yourlelves *, come not upon the Devils ground. 7. This may ferve to comfort Gods people un- der their fins and imperfeiflions. They have not quite put off their old man ^ yet they are not fer- vants unto fin. Rom. 7. 24, compared with Rom. 6. 16, 17, 18. The knowltdg of thefe two prin- ciples in them, Nature, and Grace, is a necefTary ingredient to their comfort- *. CHAP^ MatCs Corrnptron by Nature, 41 CHAP. V. HEre is yet another propofition offers itfelf to me, in thel'e words : which becauje of its ufe- fuhiets, I am not willing to let pals, though it be not obvious to a common Auditor. I muft there- fore acquaint you with the meaning of the He- brew. The word fignifies fecer^nt fe corrnptos^ they have made themfelves corrupt, whence Obferv. 5. Afen are corrupt by their own fault . And though I fecm to difter m words from the Orthodox •, yet I do not know, that in any thing I differ in fenfe. I defire therefore , you warily attend the following Difcourfe. We are generally corrupt^ and though never fo corrupt, yet we are as generally excufmg our felves, and ready to turn the blame upon others. Gen, 3. 12, And the man faid-, the woman whom thoa gavefi to be with w«, jhe gave me of the tree-, and J did eat. And 'vcrf. 1 3, The woman faid, the ferpent beguiled me. The intent therefore of this Difcourfe, is to ihew that we cannot excufe our felves, and turn the blame upon any other j but it will lie at our own door. 1. If we fpeak of aftual fms, or cuftomary, the cafe will be clear in a few words. We can- not lay the fault upon others, fo as to excufe our felves-, but the great blame mud be our owti. 'Tis true indeed, the World is full of bad exam- ples, and bad counfels \ but thefe cannot neceffi- tatc us to fin. Examples indeed are faid to draw. 43 Ma?is Corruption by Nature* Exemfla trahmt •, but the meaning is, by a Meta- phorical, not a proper motion : For they are no principles within, but fomthing wholly without us. Therefore, when ever a Man fins, there muft be ibme more nearer and proper caufe than they. Trahit fua qmmq\ 'volaptas, every Mans own luft draws him. The Devil can do a great deal more towards making us to fin, than thus- and yet he is not the proper caufe of our fin. As they can- not be the reafon of our fin , therefore not our excufe. But becaufe this Dilcourfe looks farther than meer aftual fin ; I fhall endeavour to (hew you, 1. That we cannot excufe our felves, and lay the fault of our corrupt nature at the Devils door; though the Devil cannot be excufed from fin, becaufe he gave the firft evil example, and the firft evil counfel : yet he could but tempt, and not ne- ceflitate •, he cannot make us will, whether we will or no : Therefore to will evil, is our own fault. It is true, he is faid ejfeBually to work-in the chil- dren of difohedience, Eph. 2. 2. And That they are ta'^cn captive by hiT/y at his vpill, 2.Tim. 1.16, But they are willingly lb iiiared, and willingly fin •, they betray themfelves. The UJis ofyonr fa- ther ye will do, Job. 8. 44. He teinpted Eve (fo he did Chrift-, it is not abfolutely evil to be tempted ) but fhe tempted her felf , by liftening and giving ear to his temptation. So cyfdam, tempted himfelf by hearkning to her. A Man is then tempted indeed, when his own heart admits the temptation. 2. We cannot lay all the blame d.t Adams door, and excufe our felves ; as they would in the Pro- phet, Matins Corruption by 'Nature. 42 Phet , in fomething a different cafe : The fathers have eaten fowre grapes, and the childrens teeth are fet on edgey Ez^ek^ 18. 2. Adams llnning excules no Man , and that not only in aftual tranfgref- fion, Cwherein it is evident, Men are doing the fame thing every day, over and over, x\\2XAdam did once-, tranfgrelTmg the command of God, and eating the forbidden fruit J but even in the natural, habitual inclination of their heart. They are contented, pleafed, delighted, not only to do as they do, but to be as they are. Their very corrupt nature pleafes them 7 and they would not be without their luft ^ or be perfwaded to part with it for any thing. -Take a covetous Man, or a voluptuous Man , and their will is their plea- fure, and their kingdom^ the greatcft good to them that can be. Whereby they dayly, and con- tinually own, and allow what Adam did : which makes it their own perfonal fin, oyer and over, by actual allowance. Objeft. But this is^ hecanfe we had a finfuL na- ture firfi from him, I Anfwer, Had every particular Man and Wo- man in the World been in Adams cafe, and put into his circumftances , they would have done juft as he did : Thou haft little reafon therefore, to condemn Adam and juftifie thy felf. Had we been in Adams ftead , and though we had had Adams grace to ftand , we fhould even have corrupted our felves, and done as he did. I think this will be pretty clear, if we confider , that a pffc^ non feccare, is not a fufficient determination of the wilL 44- Mart's Corruption by "Nature. will , ad non pccandnm , to fay that we fhould have us'd our power better, is too much prefum- ption for any Son of Adam. I. And more properly, ^^^wand weare look'd upon but as one Covenant-party. I would ask any Man thisqueftion, uhether that com- mand. Gen. 2. l6, 17, And the Lord God comand- ed the many faying^ Of every tree of the garden thon pzaifi freely eat : but of the tree of the knowledg of good and evil, thou jhalt not eat of it, reached the perfon of Adam only, and no farther? Omnes homines ^naji nnpts homo , ^ tota communitas fimt tanqitam midta membra unim corporis. Aquin. All Men are as one Man : and the whole Community, as many members oF one body. What theRepre- fentative of a corporation doth, is looked upon as the aft of that whole body. 4. What though it come by Adam., our cor- rupt Nature I mean •, is it not ours therefore ? And is not a Man to be blamed for that which is his own fault ? Doth any man lay, That that renewing grace, inward grace which comes by Je- ilis Chrift is not his own, though Chrift be the fountain of it ? What if a Man be born a Tray- tor, /. €. of the fame nature and difpofition with his father , is he therefore not as dangerous as his Father, and as evil? 5. And laftly. Much lefs can we lay the blame at Gods door. Adam feemed willing to lay it here. Gen. 5.12, The woman thou gaveft me, fje gave me., &c. Tacitly intimating, God was to- blame in giving him the Woman- The Apoftie fames in his time, either law, or forefaw the fame wickedneis , as may be gathered from that Text, Jaw. Man's Corruption by Nature. 45 Jam. I.^iji Lre^ ^^ wan fay when he is temfted, I am tempted of God. No^ Is it not faid, Godte-^n- ted iiAbraham^ Gen. 2i. i? Yea, it's true, he brought him into fuch circumftances, to try him what he would do ;, and fo he did Adam-^ and fo he doth us many times: but he put no fin in A- dam^ or in Ahrahaniy (^c. No, Ecclef. 7. ult. God made man Hprighty Ja^ar, right and ftraight, but -he jfiHght out many inventions. They are his own feekmg, his own doing, fgm.emum cordis fm, idtor peccati non efl Author feccati. The avenger of fin, is not the Author ot" fin : And God is the a- 'uenger of all fuch , iThef^. 6. Objeft. Bttt God could have hindred it if he would J therefore God is to-hlame. Anfrv. I. God could have hindred it if he plea- fed : For nihil fit y nif Deo volente, ant permittente^ nothing is done, unlefs God will, or permit, Aug. He could have given him confirming-grace, as he did the Angels ; or he could have reftrained the Devil, and never have put him upon the temp- tation ; or he could have annihilated him before he finned, had it pleafed him ; but to fay, that God was therefore culpable, far be it from us: 1. Becaufe God was not bound to hinder it. It is true, that evil we hinder not, which we can morally, that is,. in our place, and way, we are fome way guilty of, as j5/i, 1 Sam. 2. But the Su- pream is under no fuch law- 2. Becaufe, in gratuitis non efl lex , in matter of gift there is no law. Shall a Beggar lay, he hath given me fo much ^ therefore he is bound to give me mwe ? I. What 46 Man^s Corrnption by Nature, l- What if God, who can bring good out of evil , had a defign to glorifie himlelf fbme other way^ permitting it to be, or not hindering, for a farther good end ? Ommpotef7s nnllo modo fneret illiquid mali effcj nifi ex malo^ &c. The Omnipo- tent would by no means liiffer any evil to be , un- lefs out of it he could bring a greater good. Objeft. 2. But vohy ii Man toblame'i Adam, dr others ? Anfvo. Becaufe they finned, and finned freely: As it is faid of the Angels , They left their own habitation f Jttd.6. i.e. freely, and voluntarily ^ ^o Man left his own (landing. It is his own feeking, He fought out many inventions y Ecclef. 7. ult. Sec Adams own acknowledgment, She gave we, and I did eat^ Gen. 5. 12. The lufls of your father ye mil do. ObJeiH:. But., then is not Cod to-blamCy to make Man of a free-mil i Anfw. Not at all: For unlefs Man had been of a free will, he could no more have done good than evil •, and had never been capable of happinels or mifery. If Man be made to do good, and be hap- py, he mud be made with a free-will : From this free-will he loft himlelf. Homo male ittens libera arbitrio, fe perdidit, Aug. Infl. If you urge yet, and ask why did not God confirm him , and put him beyond a poffi- bility of finning? 1 anfwer with the Apoftle. Who art thoH, man ^ that replycfi againft God? Rom. Jldans Corruption hy Nature* 47 Rora. 9. 20. Who made thee of Gods conn [el? Rom. II. ?4. Or wilt thou, dar'ft thou take upon thee to inftruft him? The ApolUe cries out, a (leL^oi, O the depthj &c. which he Ipeaks of Gods counfel concerning the rejeftion of the Jews, and calling of the Gentiles. Thou art a ftrangeM-an, whom nothing will fatisfie, but the reafon of his Will. This may fuffice ^ God made M^n a reafonable creature, and he made himfelf a finner. The natural ufe of this Do£lrine is humbling and lelf-abafing, as leaving us without all excule. And this is the very defign of God, in revealing the Law, and dii'covering our natures , to lay us in the duft before him, as guilty creatures, felf- undone. The law emred, that Jin might ahonndy Rom. 5. 20. *. ^, in the fight and fenfe of it. There- fore it is faid, Gal. 3. 24, The law was our fchooU tnafler., to bring ui to Chrifi : that we might be yt- fiified by faith. This is fpokenof the moral Law ^- which lo convinces us every way of fin ; that there is no way to be juftified but by Faith. Men generally think nothing of fin, not of finful pra- ftifes, and finful courfes •, but go on without con- fideration *, but if they do fo, few, or none, that think of this fin of their hearts, which is continu- ally working death : or if fo, who thinks of the damning corruption of his Nature ? It is the feed of all thofe corruptions, both in heart and life : or if fo, we are naturally prone to turn it off any where. I have {hewed you, it will lie at our own doors. Sin of Nature indeed is necefiarily ours , but yet it is freely ours : we choofe our own ways, and delight our felves in our own inventi- ons. Go home therefore, and for ever hereafter fault 48 Man's Corrnp ion by l^aiurt. fault your lelves. This drives Men to the laH; bay, and quite outs them of their utmoft refuge. 2. This checks our murmuring. The punilh- ment of our iniquity is juftly entail'd upon our felves. why doth man complain for the pHf/iJJme»t of hk fins ? Search and try your ways, &c. Lam. 3. 39) 40. We fitjfcr ytflly, as the thief faid, Litk- 2^.41. And in this lite always very mercifully too, i. e. lefs thaa oi-ir irnqnities dcferve. Are you under tbe wrath of God, trouble of Gonfcience, and many evils bcfides, upon your bodies, fami- lies, ct-c .** Own all the punifhment, and mifcry, as your defert, and Hell and damnation too, at the laft. Thy ways, and thy doings have procured thcfe things unto thee\ this is thy wickednefs., Jer. 4. 18. ^. d. Now you fee what 'tis to fin. Jfiracl thou hafl deflroyed thy felf, Hof / ?. p. God will he ]it- fiified, when he [peaks, and clear when he judges-, Ffal. 51.4. Whatever you feel, or fear, condemn your felves , thi^ is the way. It is true, God makes Hell andmifery, but you provoke him. Quefi:. I. If Men he corrupt by their own fault '^ then, cannot they mend themfelves, correct their er- rors^ and there^s an end? Anfw. Corrupt praftices, they may in a fort mend. Let him that flolc , fleal no more, Bph.^. 28. They may temperare fe , though not fan^e^ Dr. Twifs •, ab'lain, but not in a gracious man- ner. But remembtr we are fpcaking of corrupt Nature : And here I anfwer, briefly with the Pro- phet, Can the Ethiopian chany his sl^n , or the Leopard his fpots? jcr. 13. 23. He takes it for granted. Min^s Corruption by Nature, 4^ granted, they cannot. Why? Becauf^ it is na^ tural. Much tefs can ye , when accufiomcd to ,do evil', and have a lecond Nature /nper-^dded 'to the firft habit, I mean to corrupt Nature, do Well. Que/l. 2. Is there any h&pe for fach , that they may become otherwife ? ^ , Anfw. I. For thofe that fee it, and' are deject* ed, humbled, and ienfible (which only look after nope) there is hope. There is a two fold fenfe of fin- I. Either of the evil Nature of it : Cx 2. The evil confequents. The firft is, a flgn of a good eftate at prefent , and the others, are in 3 hopeful way. When men begin to fault them-i felves, and are brought upon their knees '^ there is hope. Arife and go to Saul, for. behold he prays, A^. 9. II. All that ever were faved ^ were un- der the fame corrupt Nature , and as deep in it as you are. When Thoufands, and Ten thoufands as bad by Nature as your felves, have beenjaved^ is there any reafon you fhould defpair ? Labour after mote fenfe of corrupt Nature : This gives a Convert mighty advantage. 2. For others, though there be little appear- ance of hope ', becaufe they are not fenfible, and caft down : yet I fay, God can meet with them, and knov^s how to mend them. It is true; it is a wonder and miracle if God do it ! But his vpork is honourable and gloriom y Pfal. 111.2. The hour comet hy and now is^ fays Chrift, that the dead jlmll hear the voice of the Son of God\ and they that hear^ fitall live, J oh. 5-25. A dead man hear? and a E dead 5© Man^s Comtption by Nature* - with that which is mofl: contrary to it. But 2. Are all the w6rks of a natural Man thus? Lord have merey upon us then ! u4nfrv. Yes, but with a difference, i. Some are fimply and in themfelves lb. 2. Others compound- edly fo. i. e. Take all that goes to them, and tk^y are fo. They are iall abominable, though not all alike abominable ; J£qud ac, though not £qita- liter. I. Such as are direftly and diametrically oppo- fite to God, and his Will, and Word. Such are thofe, that manifefty fmell of corrupt nature, and are rank of the flefh •, I'uch as the Apoftle fays, fire manifefl: works of the flefh. Gal. 5. 19, 20, 2 1, The works of the fefl) are f»anifefi,^c. ^.d, it is eafie to know them •, and to^know your felves Mafias Corrupt ion by Nature, 55- by them. I (hall a little therefore infift upon the particulars, [ Which are thefe, adultery y i.e. when the wickednefsis committed with a married perfon, \_fornication^ when witha rmgle.[^'L^«Wf^/;»f/}, This jnay be with a Man's lelf, and many other ways, befides the Forementioned. [^Lafchionfriefs : (he ^Qr grees and preludes of the fame are fo called, though it proceed not to the utmoft bounds-, as wanton fpeeches, geltures, behaviours, undue approaches, dalliances, &c, (_ Idolatry ^ When Men worfhip an Idol, or an Image, though pretending to worfhip God by it. [ Witchcraft, evils done by coaipaft, or the power of the Devil. I Hatred^ malice, evil-wiU againft another in heart, let him be friend or foe. {Ravelling, excefs of meat, as well as drink, with fuch mad ^rolicks, as many times follow thereupon. Thefe 31^ manifeft works of the fltfh, and in themfelves abominable to God ; and fo they render thofe perfons that live in them. They are abomination : The word is ufed fometimes to fignifie fomething of Ipecial hatred, and diflike •, which God hates above others. Six things the Lord hates : yea, fe- ven are an abomination unto him, Prov. 6. 1-6, Q do not that abominable thing which my jotd hates, meaning Idolatry : but not only the outwaixl works of thefe, and the like^ but even the in- wards ads and degrees are of the fame kind , and abominable, as the imagination *, the firft fra- ?"^"&9 P^cP'^ng' ^"^ appearance of evil thoughts', the very Corruption of the fancy , the firft mo- tions and ftirrings of the afPfftions-, efpecially the devices, ftudy, plotting , and contrivance of that which ij evil, t\\tMachi^uhoth, tfll deliberate ts and purpofcs. Gen. %. 2.1, Prov. 24. g. E J The 54 Ma.n's (^oYYHpion by Nature. The firft motions and intentions, the laft purpo- fes and relblutio $ *, the very firft inclinations Jiereco, without ibUicitation, Rom. 7. 7. Ccl. j. 5. 2. Such as are compoundedly evil, i. e. count- ing, and taking with them, what muft neceflarily go unto them, they are evil alio, and abominable. For Cod is of furer eyes, than to behold m/, and fannot loo\on iniquity^ \. e. any iniquity, and evil. I-dab. I. I^ which lignifies the fame i lay ^ they are abominable. And here, 1. The natural anions of a natural M;m arc fuch •, as eating, drinking, lleeping, &c. Not in themielves, and in kind, but as they areufed, or as he orders the matter, lb they are all evil, becauie they fmell of the Cask ; the evil peribn defiles them all. Why ? becaufe, Though the Kingdom of God be not meat and drm\, Rom. 4. 17, i^- Yet, Jis he thxt in thefe things ferves, the Lord Chriflj is arceptabk : So he, that in them ferves him not, is abominable : He that eats not with intention to ferve the Lord, his eating and drinking is ir- regular, though it be not to excels, i Cor. 10. ^ i. 2. AH civil, andfecular anions-, working, tra- ding, recreations, diicourfing, converfing, are all evil in a natural Man, Prov- 21.4, ^d the plow- ^ ing of the wicked is fin: P.lowlng, Why fo ? Becaufe he neither plows nor fows as a ler- vant of Jefus Chrill , but as one, that docs his own will only, Hag. 2. 14, So is this people y And fo u thif nation, and fo is every work^ cf their hand, i.?. unclean, as you may lee in the context, J fa. 5.12, The harp, and the viol, and ihe tabret and pipe, and wine, are in their feajls : ^5it. tht-ji regard not the worK^ of the Lord, nu- thsr Man^s Corruption by Nature. 5 5 ther conjider the operation of his hands. See, AmoS' 6. 5. I. Here you fee working and playing are all abominable-, for what realbn? Even for that which is the reafon with every natural Man, Work or play, it is without fear of God, or re- gard to him, or his command, Rom. 3. 18, There is no fear of God before their eyes. I. Their religious aftions*, vvhen they do their heft, and are engaged in Gods fervice, Prov. 15. 8, The facrifce of the wicked is an abomination ^ be the facrifice what it will, whatever he bring: How much more-i when he brings it with an evil mind ? i. e. as coming from him, there is no good in if, elpecially, when he brings it with an evil intention *, as all Jeroboams facrifices were but a trick of policy. Incenfe is an abomination, &c.' / hatCy I defpfe your feafi-days ( though fuch as God himfelf had appointed ). And I will not fmell in yoitr fole>nn affemblies : though yon offer me burnt'offerings y and yonr meat-cjferingSy 1 will not accent thedy neither will I regard it^ Ifa. i. 13. Amos 5. 2 1, 22, you may fee what was the mat- ter, V. 24, Let judgment run down as water^ and righteoufnefs as a mighty flream. Here was truth and righteoufnefs wanting, which God calls for *, they were only religious in ceremony, and Mo- rally profane. Qu. J. Seeing all the wor'^s of a natural man, are not alike abominable , but fovre in themfclves, feme relatiyelyy and with other reflects \ which arc; they that are moft, evil ? E 4 Anfw, c6 Man's Corrupt iofi hy 'Nature, ^ftfw. To mention fome. 1. Such as are moft direftly oppofite to (jod, as Atheifm and Idolatry ', either not owning of God , or owning a falie God for the true ^ or vvorfhipping the true, with a falie, meer invented worfhip. You know that Commandment, where God fays he is jealous : / the Lord thy God am a jealous Cody &c. Exod. 20. 5. God fays, Judah, had fretted hi.>^ in all thcfe things : and that fije poald not commit this lewdnefs above all her abomi- nations. Ezek. 16.43, You may eafily fee what it fpeaks of. 2. Tho{e which are moft direiftly contrary to the great Commandment : What is the firft and great Commandment ? Thou jl^alt love the Lord thy God with all thy hearty vpith all thy foul-, with .all thy }pind: This is the firji and great Com^ TTtandfnent y Mat. 22. 56, 57, ^^8. Malice then a- gainft God , and his ways niuft needs be one of the greateft evils: when Men fet themfelves a- gainft God, on purpole-to do him a difplealiire ( if they could ), and fin not barely hy realbn of pleafure or profit in the Temptation. When Men would crucifiejefus Chrift afrefh, if he were in the V/orld again : they do as much as in them is , Heb. ('v. 6, uva?civ{^-/\A<;- tavloif ^ Crucife him to themfelvesy or in themfelves. It is true, there is malice and hatred in every Man, naturally a- gainfi: God : But this is rather Diabolical, im-' proved, and heightned. . 3. Thofe* fins which have moft of Will in them. As God values the good a(flions of Men according to their Wills: Jf there be firfl a wil' ling mind J it is accented according to that a man hath^ Man*s Corruption by Nature, 57 hatby 2Cer. 8. 12, fo the bad anions of Menv and good realbn: For the Will is more than half, becaufe it js the Commanding-faculty •, the Underftanding indeed is the guiding-faculty: but the Underftanding it felf {hall not confider, unlels the Will pleafe. fob. 5.40, Te will not come nnta m?t that ye might have Life. The Je\vs pretended a great deal of love to God : but Jeius Chrift his only Son they would not own ^ iind what was the matter? They hj^d no heart to ibch a con- temptible Saviour as they thowght him : Will was not at home ( as they lay ) and that was the reafon: therefore they could not undeiftand his faying, Job. 8. 45, Why do ye not under fland my ffsech f even^ becaufe ye cannot hear my word. Why could they not? Becaufe they had no heart to be convinced of the truth of fuch a Saviour, they had fuch an inveterate prejudice againll him ^ there- fore Chrifl: tells them plainly, whatever they pre- tended of love to God, They were of their 'Ba- ther the Devil , for his Infis they would do, v. 44. Sins of paflion and infirmity are lefs, and in tan- tttm diminifhed^ but fins of will and wilfulnefs make a people Brafs and Iron, Jer. 6. 28, A man is according to his will , and his actions are ac- cording to himfelf. 4. Such fins as are moft againft Confcience? and Convi£lion, Job. I9. 1 1, Therefore be vehich delivered me unto thee , bath the greater fin^ i. e. Judas : If I bad not come amongft them, they bad ret had fm, Joh. 15. 22. i. e, ao fin in comparifon : Sins of ignorance, ineogitancy, or inadvertency. (When Men either know not, or confider not, or mind n»t themfelves ) are of a more tolerable ?on- 5^ Mah*s Corruption by Nature, conllruftion •, fins of daily incurfion , as Divines call them. f/sb. 10.26, J f we Jin wilfully after we have received the knowUdg of the truthy there re- mains no more facrtfce for fin^ i. e. after we know this Jefus to be the only true Mejfias , and yet rejeft him, utterly rejeft Jefus Chrift ^ and there is no other faciifice for fin : The reafon why thefe fins are greater, is becaufe they fpeak more op- pofition \into, and rebellion againft God, than fins of another Nature, Luk. 12.47, •^^ thatk,new his Lords willy and did not accordingly, jhall be beaten with many Jlrifes. 5. Such as oppofe God in his great defign. Now what is the great defign of God , but to glorifie his Grace in hi« Son ? To the intent that now unto the principalities and powers in heavenly places y rvight be made known by the Churchy the ma - nifold wifdom of Cody Eph- 3- lO. and what is that? jiccording to the eternal parpofe which he furpofed in Chrifl Jefus owr Lord , v. 1 1. That which erodes God in his greafeft defign, is there- fore a fin of the greateft Nature •, oppofition to God in the way of his Gofpel , this is that which ruined the Jews , Rom. 1I.20, Becaufe of ttnhelief they were broken off\ and will be the cer- tiiin ruine of every particular perfon, Joh. 3. ip. This is the condcnwation ^ that liiht is come into the world, and men loved darknefs rather than light : Matt. 21. 44, IVhofocver fliall fall on this flone^ jhall be broken : but on whomfocver it fliall fally it will grind him to powder. Negle^Hiing will do it, Heb. 2. 3, How (hall we efcape , ;/ we negle&'y much more oppoie. There is nothing in file World more oppofed th;m this : and nothing wiH fooner Man'^sCerntptim by Nature: 5^. fooner ruine the World, than this oppofition. Qu. 4. what are the grounds a?id foundations (if this pofition ", That a mtHral Man's works are all tgbomnuble ? Ground 1. Becaufe all thofe works which are diredly againft Command , whether fms of com-^ miffion, or orniffion, they are fimply bad, and in their own Nature io , without any confideration of, pr refpeft unto another thing. Some things are evil, becaufe they have an evil end, or atbcft no good one-, bptthefe are without any fuch con- fideration, bad in the very obje£b and matter v the very objeft being a thing forbidden : v. gr. To approach to another Mans wife, or any per- Ibn not in conjugal relation, is evil :• becaufe that very perfon is forbid me. So to tell a lie, what- ever end 1 propound, (though to fnve a Perfon from death, a Town from deftruftion, a Soul from hell, (^c. ) is evil : becaufe the very matter of a falfehood is forbidden. Nothing but Nahothh vineyard would content Ahah-^ but this was evil, becaufe esprefly forbidden : Thou jhalt not covet : and peculiaily. the Jews were prohibited to alie- nate their inheritance. Ground 2. All other works of a natural Man, which are not in themfelvcs evil *, yet are fa upon divers other refpe£ls j\nd confiderations : Some, and but fome of which we can here mention. I. Becgufe in doing them , they propound to themfelves fuch ends as are evil, which ends are forbidden (though the things themfelves not), and that i^akes them evil, and abominable •, evtn every 6<9 Mafts Corruption by Nature. tvtrj work of their hand, natural, civil, and re- ligious aftions too. 1. Natural and civil anions (which I put to- gether, becaufe of their like indifferent Nature in themfelves-, being neither good nor bad, but as they are ufed) are evil from the ends for which men do them , ex. gr. f to keep to what I men- tioned ) when a man eats, and drinks meerly to gratifie his inordinate defire, or evil concupifcence : this Mans aftion is abominable , E^h. 2. 5, this is fulfilling the defire oj the fiejh, and of the mind, f. e. as I take it, of a flefhly mind •, which is only taken up with the things of the flefh, and fuch as corrupt Nature prompts them to. This is to ferve fin, because it is obeying it in the lufts thereof. Kom.6. 6, 12. Lufts, or inordinate delire, are in themfelvcs fin ; and to drive on defjgns to gra- tifie them, is to ferve fin : though eating and drink- ing be not forbidden •, yet to eat to fuch an end is forbidden, as the luft it felf. I might alfo in- ftance in working, trading, &c. when it is only to gratifie ( I fay not to fatisfie, for there is no fatisfaftion to any luft •, they that fin moft, would more, if they could ) a covetous humour, or an inordinate defire of the things of this World. 2. In Religious a«flions an evil end propounded, as to the main, fpoils all, and makes them abomi- nable. So Preaching, mt to fcrve our Lord Jefuiy put our oven belly, Kom. 16. 18, is an evil aftion. So Preaching Chrifi for contention y Thil. I. Ij- Prayer, fafting, alms-deeds to be feen of. men, are all evil, Matt. 6. SimuUta pet as, duplex iniqui- tas. To hear, AsEz^ekiers hearers, meerly to gra- tifie their fancy , as Men would hear a Song from to. Man's Corruption by Nature, 6t him who hath a pleafant voice^ Ez.e}{, 53. 52^ this fpoils all hearing. Or, II. Becaufe they propound not to themfelves ends high enough, and good enough, i. e. fpiri- tual ends •, though naturally good ends. So to eat, drink, and work, meerly propounding to themfelves a natural welfare , or meer outward profperity, for their end f to heep up the body in plight, and the eftate in good condition J, this, though it be not fimply bad, yet it hath nothing of fpiritual good in it : The ends are not high e- nough , therefore the aftion is abominable. When ye did eat, did ye not eat for yaur [elves f and wherz ye did drink^j did ye not drim^for your felves} and when ye did faft, did ye not fafi for yowr [elves t Zach. 7. 5,6, Did ye at all fafl to me^ even to me. So, if a Man keep a natural Faft , only for his health *, it is all one : a Man may make himfelf a fubordinate end •, but not his laft end. For men to eat, and aim no higher, is next to the Hogs eating Acrons. So in religious a£^ions, to pro- pound ends below the bufinefs, and the nature of Chriftianity , makes them evil. See Zach. 7. 5. I[a. 58. 6, 7. efpecially eonfult Zach. 7. 7, Should ye not hear the words which the Lord hath cryed by the former Prophets^ when Jerufalem was inha- bited^ and in profperity ? ^. d. You are below the bufinefs of a Faft : Though you have kept up this ceremony this Seventy years, i,e. you are an un- humbled, unreformed people ftill •, almoft as far from the reformation the former Prophets called for, as ever you were, &c. Suppofe God (hould expoftulate with many of us here ^ ye have heard ©ne day after another, but v^t are ye the near- er ? 62 Mah's Corruption by Nature, €t? the nearer God, the nearer Salvation,' the nearer the ends of your hearing ? are you not as much ftrangers to your lelves, your own corrup- tions, add Jclus Chrift, as if ye had never heard ? Would not this quite blank usj and make us felf- conderaned ? Gronnd 5. Becaufe they have no regard to nrlan- ner or circumftances, inward or outward. The body and the carcafe of a duty fervcs turn, with- out any foul \ hearing, though without any coil- fideration, without underftanding, without profit. If their Prayers Virere Anatomized, they were all words, and phrafes •, voice, and gefture :, no heart j no life j without any fincere defire, faith, or af^ feftion. Their Thanks-givings (as Ibme are very full of their God-be-thanked) are v^ithout any re- ientment of his kindnefs, or admiration of his goodnefs to them. So for outward manner: All Companies are alike to them \ offend or offend not, all is one to them. They are without mean or meafure, any further than what comports with Credit, or Purfe, &c. All times are alike r If they work not on the Lords-day , they can noake it holy-day to recreate themfelves*, or at beft, idle it away. ' Ground. 4. Becaufe all their doings are with- out faith , and its concomitants, ThWefore they are ahominahle : for without faith^ it is impojfible to pleafe God, Heb. Ii. 6- Why fo ? Becaufe with- out Chrift it is impoffible to pleafe him. God is pleafed with no finner out of Chrift. So again^ 'they thAt are in the fieJJj cannot pleafe God, Ram. 8. 8. i. e. In a ftate of corrupt nature, or un- fanclified. The reaibns of this conclufion, partly are Man's Corrupt on by NafHre, 65 are in the fixth and feventh Verfes, They that ari after the flejlj, do mind the things of the fiejh. And they cannot mind both : They cannot ferve God and Mammon^ Matt. 6. 24. Becaufe the carnal mind is enmity againfi God; for it is not ftih'jeB to the law of God , neither indeed can be ^ So therf, Ver. 8, They that are in the flepj^ cannot f leafs God. They are without any true love of God : and they that love not •, all their works mull needs" be abominable ^ unleis wc can imagine God to be taken with a meer out-fide. This evidences the ftate of every natural Man to be bad, and by no means to be refted in. That muft needs be a bad ftate ^ wherein he cannot pleafe God. Who can think of refting in fuch a condition, wherein the Lord of heaven and earth, of falvationand damnation, is againft him? What a ftrange creature is Man , that can pleafe him- felf in that eftate, wherein he cannot pleafe God ? May be you never thought fo much ; it is now high time then to bethink yourielves: Suppofe ; the King of England fliould fay, fo long as ever any of my Subjefts ftay in France ♦, whatever they pretend they do for me, I take nothing well *, but they fhall be proceeded againft as Rebels, and Traitors. Would not this make them haften their efcape ? Be tefabida narratur^ the moral belongs to thee. 2. This maybe conviftion to us, that our own works cannot fave us : For if every work of Our hand be abominable, from one to another, even the beft we can do ^ then fure they cannot lave ts. Would any Man go about to obtain the fa- vour of a Prince, by a ftinkiDg.Prefent ? So ^ th^ ^ Mxris Corrnptidn by Nature, people, and fo is this nation, and fo is every xerrk^ iff their hands, Hagg. 2. 14. They cannot change our ftate neither : For bad works cannot make us good*, though it is true, God in and by thefe, makes new creatures. This is not to take us off from doing what is good ', biit from taking up with our doings \ or ever hoping, without fpecial grace, to come into a better ftate. J. If all the works of a natural Man, even the beft, are abominable ', then what are the worft ? If abominable when he keeps the Sabbath .• what when he breaks it ? If hearing will not do : what if he negleft, or contemn and hate the light ? If reading will not do, what is affefted ignorance ? If eating and drinking in the natural Man, be abo- minable, Cas formerly explained ; what is excefs? If working moderately be a fin •, what, when you fpend all your time and ftrength upon it , and have no referve for God f IfamoraUerioufnefswill not do J what then is ranting and revelling f" Objeft. I. Jf all we do he bad and ahominahlf\ \vhat need xve care what we do ? Anfxv. I have all along carried it, yoil know, fo as to clear it. That all works are not alike bad, though the beft abominable in « natural Man. This may be caution enough to take heed of be- ing pofitively wicked^ cfpecJlally, Men ihould be afraid of being over-wick«Jd , . left they provoke God to their ludden ruine and dcftru^ion. Be not over wkkcd : For why fljouldefi thou dye before thy time'^. Ecdef. 7. 17. , -^o zi: Objea. Mtin'*s Corrtiptionby N to be fern of meny Mat 6. The fpiritual Man is defcribed , Bcclef. 2. 16, One that is food in his fight : A good many tut of the good treafure of his heart, Luk.6.45. The nature of fpiritual good is , peri ex interna frincipio, to proceed from an inward principle ^ that with a Divine naturalnefs , carries a Man God-ward. Thus no natural Man doth good, any good ; thefe, or fuch like. To clear it in carticulars. \ F 3 I. The JO M^fi's Corruption by feature, I. The two great Commandments of the Law, they cannot keep , upon which all the other hang and depend. Therefore they can do no good. I. DilUges dominum DeHtntimmy &c. Thon jlialt love the Lord thy Cod with all thy hearty &c. This is the firft and great Commandment. He can do any thing but love God ', he may bring his la- crifice every Morning , as the ten Tribes in their revolt, &c, Amos 4-4) Be very diligent, and obfervant as to particulars. But this pofes him. Thou Jhalt have no other Gods before me. Some idol of Mammon y or pleafure is in his heart, i Joh. 2.16. Thelufl of the flejhy the Inji of the eycy and the pride of life are of the world. The natural in- ventions of their heart : Acorrnftelis hominnm ir^ Yegenitoruniy from the corruptions of unregenerate Men-, Dixon, One of thefe are their Idols. They that wer§ reconciled to God, were firft Enemies, J?ow. 5. i<^ And can an Enemy love with all his heart ? 2. Nonconcupfccs: Thou (halt not covet : This he cannot keep-, he may keep his hand off, or his eye poflibly, but not his heart*, for the heart of Man is defperately wicked, Jer. 17.9, FhI filing the de fires of the fief iy and of the mind, Eph. 2. 3. Whom doth the Apoftle fpeak this of, but him- felf, and all others while unregenerate, as is ma- nifeft in the context ? 2. They have no love to the perfon of a Me- diator, as he is naturally a meer ftranger to Men in the notion; fo when known, he is more ab- horred. He is one whom man defpifthy whom the :iation ahhorreth ; even the protefling Nation , Ifa. 49. 7. Chrift tells the Jevsri : JSlow ye have koth Mahs Corruption hy Nature, 7 1 hoth feeriy and hated both me and my father^ Joh. 15. 24. If they had naturally any love to God or him, they could not have been at this rate. 3. They have no admiration or acceptance of the rightcoufnefs of the Gofpel. What is that? imputed righteoufnefs , though always accompa- nied with inherent, i Cor. 1.2?, We preach Chrifi crucified-, to the Jews a fiHmbling'blockj, and to the Creeks foolijhnefs. None receive him but fuch as are born of God, To as many as received him, ^c. Who were born again, Joh. i. 12, 13. What na- tural Man looks after the righteoufnefs of the Gofpel? Or when do you hear him complain for want of Faith ? 4. To have done : What hungrings and thir- ftings have they after communion with God? Where do you find a Man troubling himlelf a- bout any fuch thing, but one whom God hath awakened, and throughly wrought upon? They can live withont God in the world, Eph. 2. 12. It is only the fandified that have fellewjlnp with the father, and with his [on Jefus Chrifi : Others are Itrangers to it, 1 John 1.3. Diflincl, 2. Good is materially, or formally {o \ and lb is doing good. When the thing is done, or not done, which God commands, or forbids, there is good materially •, but when fo done, or omitted, as he requires, this is the very formality of a good aftion. — Forma dat ejfe, naturally j and fo it is in Morals and Spirituals. Matter without form is nothing ', if never fo fair Effigies of a Man, but no foul, there is no Man, but the pi^ure of a Map.' Let the matter of the thing F 4 you 7 2 Man'^s Corru^U^rfi by "Nature, you do, be what God commands, and never fo t'xaflly done, as to the outward form : yet, if that ivy yet he is laid to be there in fpecial, where he dotH mofl: ma- nifeft hirafelf. Gen, 28. 16, Stirely the Lord is in this placfy and I knew it mt^ fays Jacob ^ if in thii fUce., yB Man* J Corruption by feature. Place^ i. c, in peculiar manner, manifefting hirnfelf. So *J^fal. 46. 5, Cod is in the midfl of her y i. e. in a Ipccial nnanner prelcnt, Ez.ek:Jf^. 35, And the name of the city from that day fijxll be., the Lord is there y Jehovah Sham/nah: Which, becaul'c he doth in a moft glorious manner in Heaven •, he is therefore faid to be there mofl: emphatically. And here it is moft properly accommodated to the cafe in hand. Vpon the children of men^ &c. The children of Adam^ and who are they, but all, and every Man ? To fecy i. e. to fee exaftly, or make moft fpecial Oblervation. For mark, he looks to fee-^ as when a man doth moft intcnfly fix his eyes to behold. Jf there were any, any in particular, any amongft the whole multitude and generality. Did under fland andfeek^ God. It is not fo much, what they are, as to their o- cetera, in their Se- culars', But how they ftand alfefted towards him. Obfer. I. God takes exfta^fl notice, {he looks tt fee) of all, and every Son and Daughter ot cy^^^^w, how they ftand affcfted towards him. Where we have afllrted. 1. Gods providence, his Obfervation, or notice- taking. God hath not left the earth, or the care of it ^ though he is faid peculiarly ( as before) to be in heaven, Tfal 1 1.4, His eyes behold, his eye- lids try the children of men. Prov. 15. i, The eyes of the Lord are in every place , beholding the evil and the good. 2. That this is an cxaft and unerring Provi- dence, that cannot be miftaken, as of one that fees from Man's Corruption by Nature, 79 from a mountain, to whom all is cxpofcd. Heb, 4. 1 3 , j4U things are /jaked and cfemd nnto the tyes of him with whom we have to do : Nither is there any creatnre that is not manifejl in his fight : Creature of the heart, as I retnember Mr«I>;j^ ex- pounds it, 1 Kings 8. 39, Por thou only knowefi the hearts of all the children of men^ as ellewherc it is iaid, His eyes are Hpon their ways, Job 24 2j. J. That it is an univerfal Providence over all*, upon the children of men, Gen. 6. 12. God looked upon the earth, and behold it was corrupt : for all fiejh had corrupted his way upon the earth. And verf. 5, God farv that every imagination of the thought of his heart, was only evil continnally. 4. Though it be univerfally ^ yet it is as parti- cular over every Man, as if converfant about him alone. Jer. 17. 10, / the Lord fearch the heart, to give every man according to his deeds. There's but one Lot in Sodom^ an4 he takes notice of him, to deliver hiip- 5. That it is a moft fpecial Providence, in rela- tion to fpirituals. It is whether they underfland, or feek^ Cod. To know what men arc towards him, and in relation to their laft and main end. He beholds the evil and the good. Pro v. 15. s, as cyil or good. Prov. 16.2, All the ways of man are clean in his own eyes \ but the Lord weighs the fpirits, Demonfir. i. Elfe how {hould God, asSoveraign govern all things ? To govern, is to rule and or- der things, fo as to bring them to their proper end. Cod made all things for himfelf, Prov. 16.4. And he muft needs know how all thing;s tend to this end, Damon ftr. 2. 8o Man's Corruption by Nitture* Demonflr. 2. Elfe, how (Tiould God judg the World in righteoufnels ? He hath appointed a day in which he will judg the vperldy and that in rightc- ohjhefs, j4Bs 17. 31. And how can this be, un- lels he have an exaft knowledg ! How (hould eu very Man have according to his deeds ? See Rom. 2. 6, 7, 8. Jer. 1 7. 10. Demonftr. 3. Elfe, how (hould Man know his own heart : which is necelTary to fet him in the way of falvation. He muft fee he is wrong, be- fore he can be right. How could the Word dif- cover the heart, and the very fecrets of it, unlefs there were a Direftor and Snpervifor ? See i Cor. 14.24, 25. Heb.^. 12. Qucft. I. But why is this encfuiry, how they are HJfeBed towards him ? zAnfw. 1. Becaufe God made Man to know, and love him. God planted affeiHrions in Man in- deed , whereby he might lore, and affetl other things alfo ;, but nothing as himfelf, nor any thing as his happinefs : Therefore it is , he looks after this, as the law of the creature ; and as neceffa- ry to Mans end. God never intended Man a time in the World, wherein he gives liccnfe of eftrangement from himfelf 2. Becaufe Redemption by Chrift, in part con- fifts in repairing and rcftoring Man to this good affeftion toward himfelf iPff. 1.18, Forafmnch as ye know, ye were not redeemed with corrupfihle things front your vain cenverfation : See Rom. 8. 2p. T/f. 2. 14. Therefore God fo looks after this ' Man's Cor ruction by Nature, Zt~ (^feeing we have fallen from our creation J as im- plying our Redemption. Queft. 2. But doth God, k^iow every degree of our ajfe^ion towards him •, how little^ or how much ? jiyjfvc. Yea, ever^ degree*, the fecret of the heart, and the' depth of the heart. Joh. 2. ult. He l{«ew what was in man, i e. whatever. Joh. 21. 17, Lordy thoH kmwefi all things'-, thou knoweji that 1 love thee. The queftion Was put compara- tively, Vcrf' 15, Lovefi thou me more than thefef Chrift could teftifie of the Woman, She loved much^ Luk-l'A-l' '■ 1. It is well then, for Gods people that he knows, and knows exa£lly, how they are afFe^led towards him *, not only againil the reproaches of the World, but the clamours of the Devil, and their own heart. He kfioweth the way that I take^ and when he hath tryed me, J fl^all ccme forth as gold. Job 2?. 10. It was Jobs comfort, againfl the imputation of his friends, who counted him an hypocrite. 2. It is comfort, in that he knows how little, or how much they are affefted to him. He can reveal their righteoufnefs to them, as well as their unrighteoufnefs ^ their wants and defers. He can read the myftery of their heart to them, and fhew them wherefore he contendeth with them '-, and make up all when he hath done. I . This Doftrine is the bane of fecurity.How fhould this affright every finner ! Thou^rt difcovered : the eyesof the Lord are upon thee. It is in vain, fot men to promife themfelves exemption in finning : It- is not Chamber- walls, or Curtains night j or dark- 82 Man's Corrttptiofj by Nature nefs will fhiowd from him. Adum where art thou ? Gen. I. p. Is enough to tbare every fmner, though in the Thickets. Imagine one working Trealbn againft his Prince, while he ftands and looks on. 4. It is in vain alfo, for men to deceive them- felves with pretences and excufes. Almoft every one pretends to love God , but he fees exaftly through all thefe fig-leaves. If thou turneft thy felf, and think God fees thee not, bec:'mle thou letteft not thy fclf in his prefence ; art thou not therefore in his prefence ? God knows thee as ex- aftly? as if thy very skin was pul'd off, and thy heart anatomized, according to the allufion, Neb. 4. 13. 5. This adds further weight to the Tinners load: For if God have fuch an exaft providence, and all- knowledg-, without doubt, he is as Omnipotent, as Omnilcient. Thefe two cannot be leparate : The lame excellency muft have both ; he is as able to hamper thee, and bring thee to judgment, with every fecret thing. 6. Be exhorted therefore no longer to deceive thy felf. God knows you infinitely better, than you know your felves. No queftion you know much, by your felves : (For who k^mws the things of man fave the fpirit of man which is in him? iCor.2. II.) Much more does God know, that hath his eye every moment upon thy heart. What a woful thing then, is felf-fecurity ? It's only to keep quiet in the Houfc, while the Devil poflefTes it. Bftt be not deceived^ God is not mocked. Gal. 6.7. And when is a Man deceived 'i If a man think^ himfelf to be fomething^ when he is nothing-^ he de- ceives himfelfj wr f. .3 of all cheats the worft. There- Man's Corruption by Uatttre, 83 Therefore be not fatisfied, till you know whether you be truly afFefted towards God, or no. Queft. How pjonld we know that ? , , Anjw. I. Affeaion is a ftirring thing: though afFeftion here implies knowledg, or preiuppoles it \ yet that very knowledg is operative. It is eafie to know, whether thou haft any motion or alrefti-* on towards God or no. How the heart movesjf and ftirs towards creatures, it is obvious, and eafie to know, by that Man that obferves himleli'-, and why not towards..Cjod? Objeft. B^t it is hard to hnow the fncerity of oni ajfe^liom, and motions ^ whether they be in truth. Anfw. Valet negative ', It's negatively true. When Men find no affedion for God, no heart, no motions, nor ftirrings towards him', ffuppofe body and mind in good frame, which is here to be fuppofed : For otherwiie, there are fo:me as dead towards other things, as they are to God ') we may juftly queftion, whether there be any thing. Modm Jequiter ad rem. If there be no luch thing-, then in vain do we enquire of the fmcerity of it. 2. AfFeftion if fmcere, it is not only for com- mon Providences. It is not only^becaufe he hath made thee, feeds, thee, and clothes thee, that thou lovefthim^ as you know the Devil objefted inths; cafe oi Joby job 1.9, 10, Doth Job ferve God for noHghtyUc. Though Gods People may, and ought to be afFefted with all his goodnefs, in the way of common Providence ; yet if this be all, this is no good affeftion. G % 3. When 54 Mans Corrffftion by Nature. ?. When God and thy profperity are divided, at leaft abftraded in thy thoughts j how is it then ? If thou canft blefs thy felf in the Lord, as the PlahTiifl:, Tfal. 16.5,6, The Lord is the por- kicn ef mine inheritance : The lines are fallen to me in pleafant places ', yea, I have a goodly heritage : "hen thou haft a teft of thy fincerity \ when thou inft love God for hinifelf, and his grace reveal- 1 in the Gofpel. 4. AfTeftion is a leading thing. If thou haft a good afFeflion towards God , efpecially that of love (which is mainly here meant) it is a ring- leader of many other. Then thou haft longings and breathings : Oh when wilt thou come unto me ? Pfal. 101. 2. Oh! when jhall J come and appear before God, Pfal. 42- 2.. Mourning, and forrow in his abfence : Thou didfi hide thy face , and 1 was troubled, Pfal. 50. 7. Joy and praife in his pre- fence : O Lord my God, I will give thanks to thee for ever, i). ult, Pfal. 4- 6. 5. Affeftion is an ae- Mail's ^orrtiption bj Nature. 87 r Demonjlr. 4. If they know God, it is life-eter- nal to them. For this is life-eternal^ to hnow thee^ &c. J oh. 17. I- And then heaven is every ones natu- rally, by delcent •, vshich everts the whole Scrip- ture? Demojiflr. 5. If they know hinr, then they have the Iniage of God naturally. For the Image of God is in Knowledg, Col. 3. IQ, Renewed tnkrww- ledgy after the image of him that created him : and if lb ', then every natural Man is an upright ho- neft Man *, not only a Moral honeft Man, ( honed as the world calls them): For the Image of God made Man upright. And then why does the A- poftle fay, 77?^^ were renewed to this^ il it was natural ? Demonflr.6, If they know God naturally, then contraries, and contradiftories arc true at the lame time ^ as if you jliould fay, a Sun in the firmament, and no Sun. For the Apoftle tells the _Bphefans^ chap. 5. 8, Te were fometimes darkjiefs, bnt now are ye light in the Lord'^ abfolute dark- jie /s without the Lord : And this was univerfally true of all the gentiles. u4U:s 26. 18, To whom now I fend thee, to open their eyes, and turn them from darkriefs to light. : Demonflr. 7. If any know naturally, why not all ? For if Nature be the caufe, it muft be a caufe in all. But can we give no inftances to the co)i- trary? Did Feter know while God revealed? Fle^) and blood hath not revealed this unto thee^ hht my lathery Matt. 16., 17. Did Paul know, ' F4'" as 88 Mans Corruption by Nature, as learned as he was? Nay, is not the whole World, (I mean it, as oppofed toGods people) a raoft deplorable inftance to the contrary ? Joh. i/^. 25, O righteous father.^ the world hath not l^own thee ! Demonflr. 8. If they know him , how «iomes the World to be lb finful ? The whole world lies in wickednefs, 1 Joh. 5. 19. And oi^nis peccans ejv ignorans, every fmner is an ignorant creature. He that fays^ I k^ow him-, and keepeth not his com- mandments, is a Her ^ 1 joh. 2. 4. The Apoftle counts', and calls all the world wicked *, though it be at a more fober rate than in our Times. Detnonflr. g. If they know God •, then hear^ and affe»5lion?, and "all the train of them are for God, for they follow Knowledg. Why does a man love any thing, defire any thing, delight in any thing that is goOd , but becaufe he knows it ib? And therefor-e,-for fuch as are converted, pod is laid To jhine m their hearty 2 Cor. 4. 6. i. e. To as to engage their love, defire, delight, &c. And they are faid j To nnderfiand with their heart., Matt. 13. 15. If an Hebraiiin be^ acknowledged ^ it will not make againft mei^-;i ^'^ ^\; Ibemnflr. 10. If they know God ', 't^^n God J(nows them, cum effeSln, i. e. loves, and delights in them. O continue thy loving kj^jdnefs'to them that }0ow thee, Plal. 30. 10. "■^'': '.■:^. ■ 'v-;v: y( pemonjlr. 1 1. This would null, one great end of ' " ' ' > ^ preach- Man's Corruption by tiature, 8^ preaching : Which is to tnrn from darl^efs to lightj and from the power of Satan to God, Acts 26. 18. To conclude, for I have almoft wearied you with Arguments j though 1 cut them fhort: Demonflr. 12. If they know*, then they are up- right excellent perfons. Prov. 15-21, A man of nnderjianding walketh uprightly, chap, i-j.l-jy A man of under fi an ding is of an excellent fpirit. Where is this excellent upright fpirit in the World? The contrary , a perverfe crofs Ipirit to truth and goodneis, is moft manifeft. I have been the longer upon this •, becaufe we are now upon one of the main parts of this natu- ral Corruption. Objeft. I. But they may k^orv, if they will ap- ply themjehes^ and give diligence f' Anfvo.i. If you mean, they may kn-ow by Gods Mefling, and infpiration, upon endeavours ; we ea- sily grant it : but then it is not to the <:afe the objeftion means , they are Men of underftanding, becaufe they may know naturally , if they will take pains, without the fpecial infpiration of the Almighty. Anfw. 2. Where doth Scripture ever fay, that they underftand, or are Men of underftanding fpi- ritually , becaufe they can underftand naturally ? or in plainer Englilh, that becauie they have realbn, and natural underftanding, therefore they are Men of underftanding in Gods account, and jn the fenfe of the Text t It is true , men thaff have V 4 lH^ CO Man'*s Corruption by Nature* have fOHntUfri aclivam, or froxime a^iv.tmy i. e. which have a mind habitually enlightned by the Ipirit, are laid to underftand even then, when they do not adually undei-ftand or make ule of their knowledg. But fo"r men that have fotentiam n7€re fajfivam^ or obedientalem^ i. e. a power more than a Beaft in them to underftand, if God en- lighten them: I lay, where do you find that S.cripture owns thele for men of undentanding ? Anfiv. 3. Where doth Scripture ever fay, ei- ther in word or lenle , that a natural Man can know ? The contrary is plainly alTerted, i Cor. 2.' 14, Neither can he know them : and who is this ? it is a natural Man , A-^X'^^^ «r9f«wof. I know many have endeavoured to make it run the car- nal man;, and iay indeed the carnal man knows not, nor can, i.e. oneaddidcd tohislufts, iblong he cannot', becaufe they blind him, but it is -iux*- xc< the ibulleyman, i. e. the m?n of the beft {.p- prehenfions, and moft improved intelle»5luals, ib long as he is a natural man : as appears by the o^pofition. Bnt he that is f\liifual, judgeth all things •, and by the realbn given alio , verf. 14, The natural ma,n cannot knovn) , bccanfe they are fpiritnal difcer?icd, i. e. man muft have the teach- ings of the I'pirit, and be indued with it, ere he can know them, as verf. 12. Be fides, 1 anfwer, every natural man is a carnal man, i. e. he is all for the intereft of flefh, or I'elf •, Ibmething of felf : For ?foj/»)jMct']^( ffcL^Kiii The wifdow of the fiejJ}, i.e. the beft of it is enmity^ Row. 8. 7. The beft in llich a man is maftercd, and over-powered. And the Apoftlc , ? Anf-w. When J^:n. alone^ they are blind , &c. Chiift wonders not that thev were offended at his Doilrrine, nor did regard,' Becaufe they w^re blindy and not a- ble to judg of fuch matters. He wonders not, that many of his followers fhould go back^ but if Pe- terj &c. Wilt ye alfo go away ? John 6. 67, But wifdom is ptfiified of her. children , Matt- 11. 1 9 . q. d. They which are wife , and truly fpiritual, will be able to make a right judgment of thefe thing^. • Hence it is that they know, 1. The truth and reality of things fpiritual. Cfil. 1. 6, Since the day yc heard of it, and ktjew the rrrace of God in truth. The ^race of God is a notion men play with in the hear-f ly of it ^ but when they know it in the truth and reality of it, then it fruftifies ', they are therefore faid to be of the truth, Joh.8. 37, Every one that is of the triith, heareth my voice. The reality of things takes upon them. ^Rom. 7. 9, When tbe law came, fin revived, i. e. when the fpirit brought it home, he faw it in the reality of it, verf. 1 3, Sin appeared to be fin, in its proper colours, and what a great evil it was. That took occafion, even by the Law and Com- mandment, to work in him all manner of evil. 2. The goodnels, and worth of them. Matt. x 3.45, The merchant'fKan, when he had found one ■pearl of great price, went and fold all ', he was able to judg of the value of ic. 1 Pet. 2. 7, Vnto yon, whi(h Man'^s (iDrruption hj Nature, let •which believe^ he is precious '^ that is, to thofe which have fpiritual judgment and apprehenfion of things : other men would be really with Judas, to lell Chrift for thirty pence •, or part with God for a fmall matter: When to David, the Lord U his portion, Pfal. I6. 5. ' 3. The excellency and tranfcendency of . th.em, Thil. 5.8, Tea. doiihtlefs, I count all things but hfs for the excellency, &c. S'ld 7^ vm^ix'^v '■> propter emi-. nentiam, becaufe of the excellency. P/^/'.o 9. 6, Who in the heavens can he compared ta the Lord ? Pfal.7 3. ?j5> ■ Whom- have I in heaven hut thee f &:c. > • , 4. The great importance, = afld near ,co.ncern- mentof things fpiritual. John 16.8, He. fiiall con- vince the world of fn, hecaufe they hclieve not , i. e. that all their fins are upon their back, for want of Chrift and his righteoufnefs. The fpirit of God never fufFers the eleft of God to take up with, and reft in a general notion of the Gofpel without Application : Therefore having convinced of fin, he goes on to convince of the neceflity of. Faith and Righteoufnels. You have all the people^of God therefore of the fame mind in the main, with the Spirit fpeaking in Scripture, as to fuch things as thefe, John i.y, Te mufl he horn again, Mark- 16. 16, He that helieveth not^ fmll he damned Luke 13. 5, Except ye repent., ye Jh all all likewife^ periJJ}, I Cor. 16. 21, If any man love not the Lordjefus Chrifi, let him he Anathema^ &c. You have them therefore never latisfied without thefe :tliings in ibme meafure, . ,»,... Objeft. I. Jiitt doth not a natural man know all thefe things ; the reality., goodnefs, &c ? Anfiv. There are three things which come un- H I der lo2 JUan^s Corruption by 'Nature. der the notion of knowledg in the general, i. O- pinion. i . Science, or Knowledg properly lb called. j. Faith. I. Opinion is a flighty afTent unto things, ground- ed upon meer probable Arguments : whence they think it is ib, and it may be otherwile. 2^ Science is a firm afTent to things grounded upon Demonftration , or the reafon ot things : which certainly fliew them to be io. ?. Faith in the general is an afTent unto any thing upon the credit of another. And fo far as his credit will go that delivers lijch a thing, fuch is our Faith. And this is either, i. Humane, or 2. Divine. Founded cither upon the word of Man, which is always fallible: or upon the word and authorityof God , which is always certain. 1. According to the firft*, it is eafily granted, rren may have knowledg, i.e. if opinion be taken for knowledg. And thus they may diipute pro and con^ in matters fpiritual , and yet know no- thing in truth ^ Nay, they may diipute only pro^ and defend the truth, and yet not know the truth, no'r be menof underilanding^ {Dialechica efl ars dijftrendi 4e re c/Halihet. I^ogick is an art dilcourling concerning any thing J beacufc they apprehend the 'Arguments of Scripture, only as probable. 2. As to the fecond, a natural man may have an afTent, a firm afTent to many things in the word of God •, becaufe he is able to give a rational ac- count of them, even from natural Piirciples. And hereupon many htlieve i to fpeak of Faith largely) many things: And hence it is, that they rejc»5t o- thcrs sllb. But this is believing fpiritual things no other ways, than v^e believe any other book or Mttn's Corruption by Nature. 105 or difcourfe. I will at this rate believe any thing for which any man can fhew me good reafon. And then alio, the man, that hath the ftrongeft reafon, muft needs carry it. This is but a com- mon faith *, no fpecial afTent that Scripture re- quires : from this men may difcourfe largely. 3. There is a faith, or belief, which natural men may have, even of things revealed in Scrip- ture, becaufe revealed : which yet is not deep e- nough, nor will ferve turn. Joh. 2.23,24, Ma- ny helieved in him^ when they faw the miracles which he did •, hnt he did not commit himfelf to them. Here was a company of believers which Jefus Chrift durft not truft. Joh. 12.42,43, Amonglt the chief rulers alfo, many believed on him •, but be- canfe of the Pharifees, they did not confefs him : For they loved the praife of men , more than the praife sf God. There maybe a forced faith ('as itfeems here) by the conviftion of miracles •, a traditional faith , when men take fuch and fuch Doftrines for granted, becaufe the Church delivers them ; or from flighty -apprehenfions of the truth of the Gofpel, as feeming moft probable. Any of thefe will ferve for Difcourfe *, but none of them fave the Soul. Obje£l. 2. B f the Lord : and great Jljall he the peace of thy children. Whether they have peace by believing or no, they have peace in believing: It is great fatisfaftion to them, that they know what they, know: and they would not be otherwife minded for any thing. Tfal up. 14, / have rejoyced in the way of thy flatntes , as much as in all riches. you know what joy and content Men take m fuch things, Verf. ig^ 1 am a fir anger upon earthy hide not thy commandments froin me^ q. d, then I 1 ihail 114 Mafz's Corruption by Nature. Hiall have fatisfaftion enough. Shew m the Father^ fays Thilip, and it fnfficeth usy Joh. 14. 8. Tr. 4. And laft: It is prelent falvation to thee. Knovvledg, and Ipiritualunderftanding are faving, not only in the ilTue, and event *, but even at pre- lent. This is a ftar , to guide thee in all thy ways. Pfal. 17. 4, Concerning the vcork^ of men^ by the words of thy lips ^ J have kept me from the paths of the drflroyer. It is a light that flnnes in a dark, p^^^^e , to (hew thee what to purllie, and what to be wary of, 2 Pet. 1. ly. But now I de- fift, ,h3vir.g given you feveral properties of this Diviriii knowledg before', to which I refer you. 5. This ferves to take us off from felf-conceit and prefunnption. Ma'^ y men iron, their parts and abilities , prefume :hey can understand any thing •, which ufually prove the moft blind of all Men. Joh. 9. 59, For judgment am I come into this world , that they which fee , might he n'ade blind' - Who iUore blind than the Pharifees, and more prefumptuous ? Nay even , thofe that are convinced of the errour of their ways, do many times think, and purpofe with th^^mfelves •, If they be wrong at prefent, by Gods help they will be right. Underftanding little more, by Gods help, than a common Providence , to lend them their underftanding, and its exercife. Thou may eft have all this, and little the nearer. Que ft. B(tt how then jliall we do to know f (^nfw. T. I am fenfible I have fpoke to this purpole already ; but 1 fhall here fpeak it again, at leaft m another manner. If men werecortie to ask fuch a queftion ferioufly, rather than Sophi- fter- Man's Corrupt ion hy Nature. 115 fter -like for queftion £ike, the refolution were hot fo hard. I fay then, i. Know, none can teach this knowledg butGod alone. 'There is no body can teach this Art : though all other Arts maybe learned. You will be blind under all the moft exaft , diftinft , judicious determinations ^ counlels, and decifions of Men : They fhall be no more to you, than the Popes decrees. Not but that God teaches "by Men as his Inftruments, and by means ; but his teachings are more immediate, than the moft immediate means. Matt. 11. 27, No man hnoves the father^ fave the fon^ and he 'to whomfoever the [on will reveal him : Not the Jews themlelves, though they profelTed to know God, Unlefs God teach, you will always err, tot 6 ccelo^ the breadth of the heavens. 2. Expeft not teaching, unlefs you ufe means. You know the World commonly oppofes thefe two* If God t€ach, what need we trouble our felves? If we take pains , what peed we be beholding to God? But thefe are things fubordinate, not op- pofed. God teaches, but he teaches by means, and by Men : Therefore that is the Way thou art to apply thy felf to. Rom.io.i^tHovff jliall they believe in him^ , of whom they have not heard] and how pall they hear without a preacher ? So then, faith comes hy hearings verf 17. Therefore it is, that we are bid, Worh^oHtom [alvation with fear and trembling: Becanfe God works in «j, &c. Fhil. 2. 12, 15. You fed the method the Servants of God have taken for Teaching, ^fal. up. 15, I will meditate in thy precepts, and have refpeH: unto thy ways ^ and yet, open than mine eyes, that I may behold won- droHS things ont of thy law ! verf. 18. I 2 '6. \Vhat ^ j6 Man*s Corruptiofi by Nature. 6. What a wonder of mercy hath God (hewed to tholi: he hath taught ! what grace is it, that hath exempted you from the reft of the World ? yT/^ff. 1 1. 25, 26, I thank^thee, O father^ Lord of heaven and earthy that thou hafi hid thefe things from the wife and p-udent^ and had revealed them unto babes * evenfo father , for fo it feemed good in thy fight. As it is admirable , fo you lee it's fet upon the (core of diftmguifhing grace. This fhould make us cry out, as Jadasy (not Jfcariot,^ Hovp u it Lordy that thou wilt manifefi thy fclf to m, and not unto the world! CHAP. X. To fee if there x^ere any that did feek^ God: They are all gone afide. We have feen, what the mind of a natural man is. We are now to enquire, whether his heart be any better. The mind and the heart, being the two principle parts, and the two great Re- gents in this little World ; we fhall in the ana- tomy of th;.'m, much difcover what the whole is. And if he do no more feek, than underftand (as indeed one will follow from the other) we (hall then find, that all is naught with him. From the lecond and third verfe laid together, we may gather ^ that there is none that feeks God : Whi(,h the Apoftle therefore, Rom. j. 11. puts in exprels terms: There is none that [eiketh after Cod. Obier. Man^j Corruption hy Nature* II 7 Obfer. 10- There is no natural man that feeks God. For the clearing of it, we Ihall lead you by the paths of Scripture, and enquire, I. What it grants in the cafe? 1. It grants an outfide-feeking, even to natural Men ; or feeking in a way of means-ufing. Matt. 7.7, Seek^and ye jlmll find. Where feeking being^ ^iftinguiflied to asking, I interpret it of the ufe of other means. And fo they may feek, Lu-^ 5.24, For many, 1 fay mto youj jhall feeh^ to -enter, 2. It grants a formal feeking, or feeking by way of Prayer. Pfal. 78. 54, When he Jlew them, the^i they foHght him '^ and they returned, and enquired early after God. Verf. 36, Never t he lefs, they did fiatter him with their mouth, and lie unto him with their tongue; as Dogs, that fawn when the cudgel is over them ; or to get a bone. Ifa. 29. 1 5, Tbis people draw near me with their mouth, and with their •lips do honour me j but have removed their heart far from me. Ifa. i. 15 , Tea, when you make many prayers, J will not hear you. Multiply prayer, as in the Hebrew, over and over , again and again , pray much : yea, they may pray long too, Matt. J!. 5. 14, Vor a pretence make long prayers. Queft. Why, what is wanting in thefe two , that they he not counted right feeh^ing ? Jlnfw. I. Intentio ad finem, they have no aim at the end. They ufe not means, as means ', but only as duties, or tasks rather. 2. There is want of circumfpeftion, or attenti- on to the circumftances. And fo they offer the flicrifice of fools •, not confidering what they do, or regatdinj how th?y do it. They want the great I I things 1 ! 8 Marts Corrt^ption by Nature, things rcquifite in Moral anions, much more in Ipiritual. ^. They may feek with a Iclf-teeking , feeking in their extremity, when trouble andanguiCh is up- on them. Jfa.26. i6, Lord, in trouble have they vifited thee ', they poured out a prayer j when thy chajl- ning was upon them. Every man wifhes himleltlb much good, as in extremity to defire relief v and becaufe" there is in all, fome kind oi ienfe of a llipe- riour , therefore it is they feek unto God , but meerly, that he would ffcand their friend, or ra- ther be their iervant- Thus GocI prefumes ofproud Ephralm : In their isffu^ion they will [eekjne early ^ Hofea 5 15. Thus many of the Ruffian generation may be full of prayers, andpromiles too at fuch a time , becaufe they cannot tell how to help them- felves. Prov. 1.28, They jluill feek^me early -^ but they Jliall not find me. What ? not they find, that feek early , when you mav find this very word turned into promife, Thofie that [ee\ me early, fiall find me} Prov. 8. 17. But in this latter, I fuppofe n Early 3 by a Metalepfis to be taken for ferioufly, from the heart , and accordmg to the rule of the word : but in the former, it is meerly out of fear, without any of the other qualificati- ons , unlefs it be a meer Moral ferioufnels. yerf. 27, When your fear comcth as defolation. \ 4. There is an indireft prepofterous feeking of God, which confifts. in voluntary humility, will- worfhip, maceration, and contempt of the hoc\y,^c. In which fome may much feek, Col. 2. 18,2^. And thus many Papifls, and men of their ftrain may be very devout, like Baals Pricftij and count they do God good fervicc, and engage him much by fuch Kind Man*s Corruption by Nature, I 19 kind of ways. Hence come the Popifh-fcorpi- ons ; as if they would pacific God with their own blood. From this conceit it's likely, came that a- bominable Ido Moloch: fee Jnn. e Trent. Notes on Levit. 18. 21. Which the Jews learned of the Gentiles: There muftbe humility indeed, ^nd vo- luntary too ^ but if it be your own invention, you have no thank for your iah'^ur, but diipleaiure. There rauft be keeping down the body , i Cor. y. •hU. I ks^p ftfjder my body, and bring it into fab- je^ion : But if it be fimply fo, as if you coun*-ed it a great matter in it ielf^ mt rly as ir Geo was delighted with your torments, ana felf-punifhment , you have your forrowfor your piin. It mud in- deed be kept under ; but, as a man woulJ his Afsy that it may be ferviceal)le. l\\\ iuch kind of leek- ings are, as the Jews fought righte: jfnefs , as it were by the works of the Uvo^Rom. g. 5 g. and fomething worfe : unlefs they could intrude themfelves by their own doings into his favour, they would not be be- holding for it. Thefe men are never the nearer-, bc- caufe thefe arc not means to Gods ends : for his means are according to his own will, not our fancy. 5. There is an unfound hypocritical-feeking ^ meerly upon fome carnal defign. bo the enemies of Judah and Beny.mtn, would have built with the Jews^ alledg, Vor we feeJ^ your God, as ye do, Ezra 4. 1,2. Whereas it was a wretched pretence. to hinder their work : So JEphraim jliall come mth their flocks and their herds to [ee\ the Lord-, Hof. 5. 6. In theij: oppreffion, and breaking, as was pro- phefied^ v/hen neither the ^/7yn^;z, nor King J<«- rcb could help them : but they fhould not find him : I 4 For 1 20 Mafi'J Corruption by Nature For the fpirit of whoredoms was in the midjl of them' Verf. 4. i. e. their very heart was deeply engaged in Idolatry. Thus ycru fee there are feveral ways called feek- ing in ScriptiUv-, which a meer natural Man may go. But now let us lee what leeking it is, which Scripture denies of them? 1. There is ibme feeking in Scripture, which is made the dcfcriptioh of a true Chriftian ; and there- fore it cannot belong to them •• For that which conftitutes a Chriftian, muft needs diftinguifh him from all others. I fa. 5 l. l. Hearken to mcy yctbat follow after righteoitfnefs, ye that feekjhe Lord. Pfal- 24. d. This is the generation of them that fee\him •, that feek^ thy face, O Jacob ! The fourth verfc will give you liich a character of them, as can agree to no other than true Chriftians. So Pfal. 70. 4, Let all thofe that feek^ thee, rejoyce and be glad m thee. Thus natural men are no feekers. 2. To defcend by degrees: There is feeking with the foul and fpirit. Ifa. 16. 8, 9, With my foiil have I defred thee *, yea-, with my fpirit within tne Willi feek^thee. Thus Jehoflmphat, though he was reproved by the Prophet Jchit , for helping u4habj 2 Chron. I p. 2, Shonl 'fi thou help the ungod- ly., and love them that hate the Lord ? Yet was conl- meiided, ^'^K/. 3, He had prepared his heart to feek^ the Lord. In the time of Jeroboams Apoftacy , Out of M the tribes of Ifrael, fuch as fet their heart to fetk^the LordGodof Jfracl, came to Jeriifalem to facrifice, &c. 2 Chron. 11. 16. Thus natural men fetk not: It is not heart- deep, buc all overly, fuperficial-fceking. ■ 3. There is a leeking with the whole heart, and all Juan's Corruption by Nature, 121 all the heart. Dent. 4. 29, Bnt if from thence, thou jhaltfeek^ the Lord thy God, thou jhalt find him •, if thoH feek^ him with all thy heart, and with all thy foul, i. €. when they were fcattcred amongft the heathen, Tfal. 119. 10, With my whole heart have I fought thee, {di^s David. Thus Hez^ekiah, 2 Chron. 31. 21, In every work^ that he begun in the fervice of the houfe of God, (Und in the Law, and in the Com- mandments, to feik^ his God , he did it with all his heart, and proffered. I am not wilhng to tire you with inftances: See 2 Chron. 15. 12. It is with the whole, and all the heart, in oppofition to all o- ther feeking : which either hath nothing of the heart, orelie a divided fali'e heart. Though Gods people feek not lb intenfly, earneftly, diligently, as they (hould ; yet it is in truth with the whole heart, though the whole heart be not wholly in it. The phraie implies integrity, mind, and heart, are all this way. Ask them, do you think it beft ? yea truly, indeed I do j do you love it, and chufe it ? yea with my foul j when they can have the fenfe of their hearts. 4. There is feeking, which is feconded andback'd in Scripture with many gracious promifes and en- couragements : Which,, becaufe I fhall not have op- portunity elfewhere, I fhall a little here infill on, for the comfort of fuch true feekers, as well as the confirmation of the matter in hand. Lam. 3. 25, The Lord is good to them that wait for him, toth-e fonlthat feeketh him. Pfal. 9-10, For the Lord hath not forfaken them that feel^ him. Whereas of all men, fuch are afraid God fhould leave them : We are apt to think we fhall be never the near ; as good fit ftill, as trouble our felves : Se^ therefore Prride of his counte- nance, will not fte^^ after God, God is not in all his thoughts, collcdively, or diftribuiively, in all, or any. Demon' Man*s Corruptjon by Nature. I55 Demonflr.6. They that ieek fhall find, Aiatt.-jq. ^sk^and it jiiall be given you-, feek^and ye jhall findy Prov. 8. 17, j4nd they that feek^me early y JJjall find me. But no natural Man fhall find in his Way ^ be- caufenoflefli (hall glory in his prdence, 1 Cor, i. 29, 'Therefore Ifrael did not obtain what he had ibught for, Kom. 11. 7. And Chrift fays. Many Jha/l feel^to enter, and fjall not be able, Luk. i g. 24. Such kind of ieekers as thole we are Ipeaking of. If no natural Man find in his way, then no natural man feeks as he {hould ', feeksGodin truth and reality : Which was the thing to be proved. And fo I difmifs this as clear, and proceed to the fourth particular. 4. The fourth particular ^ To enquire into the grounds and caufes of this ftupidity, or non-en- quiry. Ground 1. Becaufe there are feveral Principles, which carry them clear another way : and there- fore take them off firom due feeking of him. And thefe are heart-principles, *. e. luch as command the affeftion, and whole man : Though they may be able to argue the contrary. Principle i. That prefent, fenfiblc good things, are the only good things. They know no other, or greater good than what they fee, or tafte, or converfe with every day. They mind nothing but to be rich, live in pleafure, (^c. yob ii. i2, Fain man wonld be wife, though he be born like a wild affes colt , that knows no other than prefent vanity. X«!^. 16. 25, Sott^ remember thou in thy life' time re- ceivedji thy good things. Therefore they are called men of the world, which have their portion, i. e. their great good in this life, Pfal. 17. 14. Now if ^ny K 3 man 124 MAn*i Corruption hy 'Nature. tnart love the worlds the love of the father is not in \oim, I Job. 2. I J. Love, i.e. with an ablblute love *, {o 4s to acquiefce in it, and prefer it : therefore they feek not God. Principle 2. That God-injoyment is contrary to true Self-injoyment, and a Man's real Intereft in the World. This is their maxim, though falfe. In- deed fuch a felf-injoyment, as they meqn, to do what they will, and what they lift, in grqtification of their luft, this is contrary. Now the Apoftle fayes, Eph. 2. 2, That all natural Men, till regene- ifate, and quickned, are after the conrfe of this worldf And pray what is the courfe of the World, but to fulfil the defiresof theflejl?, and of the mind? Verf. 5. i. e. of aflefhly mind*, but to live after, either the Ittfi of the fiejh^ the litfi: of the eye>) or the pride of life. I John 2. 16. They are all for gratifying their luft •, though Tome in one kind, fome in ano- ther •, to be religious, will dafli all their defigns, fpoile their fortunes,leyel all their towring thoughts. T'lerefore it is they feek not God. ~ . * Principle j. To live in felf-crofling, and felfde- nir.l, is but a Cynical, Stoical humour and can ne- ver be confiftent with a Mans real good and wel- fare. Thus a man muftdo that feeks God, Ifa. 55. 7, Let the wicked forfake his way, and the unrigh- teous man his thoughts, &c. Mark 8.54, Let him deny hiirfcff; But as it is a fport to a fool to do wif- chief. Prov. 10. 2 5.' So it is abomination to a fdbl to dcfjtrt from evil, Prov. i ^. 19. Thi.^v look up- on it asamoft pitiful contemptible thing, Theyde-- fpife wifdom, chap. I. 7. .' Principle^. That to ranfack their he:^rts, or un- ravel their life, is the way to turn fool, or mope. The Mattes Corruption bj/ "Nature. 155 The world is all for rejoycing, young and old. Ecclef. II. Q, RejoycCy O young man in thy youthy q.d. this is that thou wilt do : Hof.g. i , Rt Joyce mt, Olfraelfor joy, as other people. They are for reioycing, though it be in a thing of nought :, though it be in that which is evil. Prov. 2. 14, Who re Joyce to do evil. But men muft repent, and return, if they leek God, or ever expe£l to find hioi, Ez.cki 14. 6, 7, 8, Repent and turn your fehes from your idols, and turn away your faces from all your ahomi" nations, for he that fetteth up his idols in his hearty and pHtteth the fiumhling-hlock^of his iniquity before his face, and comes to enquire concerning me^ I the Lord will anfvcer him by my felf. jind I veillfet my face againfi that man, and will make him afignand a proverb. The ferioufnefs of repentance and godly forrow, they think will raope them. Principle^. Thatlivingupon Gods word or pro- mife, is next to nothing, or living upon the air. The people of God have the beft living this way. P/eb. 1 3. 5,6, For he hath faid, I will never leave thee, nor forfake thee. So that we may boldly fay, the Lord is my helper, Sec. Habbakz 2, 4, JSfow the jufi Jhall live by faith. But natural men can- not live thus, they are ftrangers to the covenant of promife, Eph.i. 12. as ftrangers pafTively , God giveth it not unto them as their portion; fo they are aftively, they love not fo to live •, and it is ftrange to them. For they have no faith to make any thing real to them. What thev have in hand, this they think they are fure of, and live upon, L/i/^ 12. 19, Soul, thou hafi much goods laid up for many years, ta\e thine eafe, eat,drinkj, and be merry. See an inftance in the Jfraelites , Numb, li.p, ?i. K 4 Arid 1^6 Man's Corruption hy mature, jind Caleb flilled the people before Mofes, and /aid, Let US go up at once and pojfefs it, for we are well able to overcome it. B ft the men that went up with him^ faid^ We be not able to go up againjl the people^ for they are fironger than we. Caleb judged by faith, becaufe of Gods promife, to give them the good land ', but this was' nothing unto them ^ be- caufe all the people were men of great ftature , and there they faw the Giants, verf. 32, 33, Caleb\ way of faith was foolifhnefs to them. See the like, I fa. 30. 15, 16, For thus faith the Lord God, the holy One of Jfrael, in returning and reji ^lall ye be favedj in qnietnefs and in confidence jJoall be your firength, and ye would not \ but ye J aid. No, for we will flee upgn horfcs. Gods word was nothing to them, unlcfs they had the aid of Egypt. To con- tra lee Jer./^i. 10, 11. compare with Jer. 45. 4, 5. Therefore ihey feek not God •, for they that feek, have refpeft to his word and promile. Principle 6. That coming to God by Jefus Chrift is but a kind of rayfterious non-fenle, that they know not what to make of. A finner cannot feek God with any hope, but by Jefus ChriO:. Hcb. 7. ■ilp, By the which hope we draw nigh to God. That Chrift died, that men may be llivea without any more ado, this they think thpy underftand, and applaud : But to be join'd to Chrill according to the Apoftle, iCor. 6. 17, and made membv^r^ of him •, this- is a myftcrv they under (Lmd not : where- as God makts over himlelf to no man, but only in him, 2 Cor. 1.20, In hiw are all the promifes, yea., and amen -^ and efpecially that great promife, I will he thy Cod. This is non-ieni'c unto them, i Cq(, I. ;8, Biit the preaching of the crojs is to them whi(.b perifii Waft's Corruption by Nature 157 yerijlj fooUfmeJs. Verf. 23, But rve preach Chrifi (^rncified, to the Jews a ftumbling'bloch^^ and ^mo the Creeks fooliJJmefs. And thus it is unto all , but thole that are iaved, as it follows •, But to them which are called both Jews and Greeks^ Chrifi the power of God) and the wijdom of God. Therefore they can- pot truly leek God. Principle 7. To recant any thing, or to repent, is but a weakneis, and becomes not a man of reib- lution i efpecialiy a man of pre-engagements. E- very man is pre-engaged, either to his lufts , or the men of the world : Thele they muft be true to, though they perifh for it. The heart of man is lb deceitful, Jer. 17-9, that it thinks it hath an indilpenliblenectflity of adhering to Ipme way, or courle, or company, or interell, that it may not, it cannot recede from, as thofe in the Golpel, Litk. 14' 18, ^11 with one confent began to ma'n^ excufe: The frfi faid unto him, I have honght a piece ofgroundy andjmufi needs go and fee it : I pray thee have me fxcufed. Verf. i^. Another fat d, I have boit>iht five yoke of oxen, and I go to prove them : J pray thee have me excufed. Thefe would feem to come off fairly, and complement themlelves out of Gods fa- vour : The other is more peremptory, Vcrf. 20, / have married a wife, and therefore I cannot come. Thefe are looked upon as great matters ; whereas it is nothing but the hardneis of mens hearts, and the blindnels of mens minds that makes them think they are a fuffi-ient excule. For there can be no difpenfation from being down-right religious *, or clfethe heart is fo defperat°ly wicked, that it will on, whatever come on't, though it lofe God and . Heaven too. This Principle keeps them off ffom leeking God. Frwci* 1 g8 Man^s Corruption by Nature* Pnncifle 8. That God may be found when they pleafe, or elfe he is not worth leeking : In old age, when the pleafures and profits of the World leave ihem*, when bed-rid, or confined to their chambers, and cannot tell how to bufie themlelves any other way. Natural men have no fuch efteem of God, as to think him worth time, and labour all their dayes '■, either the World comes in too quick upon them, and then through confluence they fay. Depart from us^ we deftre not^ &c. Job 21. 14, or elfe too flow, and then they fay, ftand by •, they have no time nor leafureyet. Fori ask, i.Have they not fomething which they prefer to God ? And if fo, they cannot ferve two Mafiers^ Luk. 16. 13. Or 2. Are they upright ? if this cannot be faid, then they are too high to wait upon God. Thefe Principles carrying the natural man ano- ther way, he cannot feek God, or feek him as he will be fought. And thus much of the firft ground. Ground 1. But there are more direft reafons of their non-feeking God. I. For the moft part, God is to them an unin- telligible myftery. God is in himfelf iiich a my- ftery as cannot perfedly be underftood by any creature. Saints or Angels. Col. 2. 2, 77?^ myfiery of God, and of the father, &c. Job 1 1. 7, 8, Can]} thou by fearching find out God ? Canji thou find out the almighty to pcrfcSlion ? It if as high as heaven, what can ft thoH do ? deeper than hell, what canJl thon know. Much more then, muft he be fo to a natural man, notwithftanding all the advantages of his works, or his word. John 17.25, O righteous father) the world hath not kuown thee. He fpeaks of the Mattes Corruption b,y Nature, 136 the World of reprobates, in oppofition to the eIe«n:,or called, whether they were Jews or Gentiles. The Jews knew him not, though God himfelf had re- vealed himfelt unto them by his Prophets, and at laft by his Son, Neb. i. 1,2. Afatt. 11. 27, Nei- ther knovpeth aTjy man the father , fave the fen^ and he to vehomfoever the [on mil reveal hm, i. e. reveUti- me interna-, by inward Revelation ^ for outward they had, and yet he was hid to the wife and prndent, verf. 25. Hence it is they are averle to him, and flee from him;, becauie to them he is an unintelli- gible ^460?, depth, they arc afraid to venture, left ;hey (hould be ingulph'd, and fwallowed up. f^e- rentur ne opprimantur^ for even his works and do- ings declare him to be immenfum aliqiiidy c^ mira- cido fimile, immenfe and miraculous *, and knowing nothing of his goodneis and grace, i.e. his fpecial kindnefs, they run from him, and dare not approach him. 2. So much as they know of him, they like only 1 for their own fake. Men cannot but know fome- '"thing of him in fuch a forry manner as it is : Some- tbi'TPof his wifdomin contriving fo glorious a Fa- brick as the World •, in preferving and maintain- ing what he hath made of his Omnipotence, in ef- ■ fefting what he hath fo contrived, and ail out of nothing •, to omit his ma^nalia, and ter/ibilia, his great and terrible works in the way of his Pro- vidence and Government^ of his goodnefsand boun- ty, in being fo well-willed unto his creatures, cfpe- cially man the Mafter-piece of this lower Wotld : .So freely and bountifully every dayandmomen'to communicate to them : Than openef thy hand : they are filled with good, Pfal, 104. 28. Thus 1 lay, man cannot 140 Mattes Corruption by Nature, cannot but know fomething of him in fome man- ner, Rom. I. 19, 20. But what they thus know of him, either in a way of fpeculation, as fcholars \ or by taft, and fenlcof his daily bounty, as even the Countrey-man may, they Hke, and love only for their own fake, no farther than will ferve their turn. They would have a God, as authour of Nature, to preferve, and blels themfelves, and what they have:^ to give rain and fruitful feafons when they need them \ to keep their bodies in health and plight,' cncreafe their Corn, Wine, and Oyl, and main- tain peace in their borders. But what is this, but to defire God to be their fervant ? Which fhews the abominable madneis of mans Nature-, they would be as 'twere fupream, their own laft end, and Gods too^^and God blefTed for ever, only a Medium to their felicity. They would be asGodj Gen. i,. 5. I. They are diametrically oppofite and contrary to his holinefs and purity. They hate to think of it^ they could wi(h there was no fuch thing at all*, at Icaft that it were not at all concerned wirPt them. 1. Becaufe it requires and commands feparation fi'omall evil, Habbakz i- 1 3> Thou an of purer eyes than to behold evily i, e. to behold it with any ap- probation, or liking. Though he fees it fo as to re- quite if, he hates it fo, as to hate the Sinner for it, Pfal. 5. 5^, Thou hatefi all workers of imquity : Though he may be reconciled to a fmner through Chrift. 2- Becaufe it implies and requires a feparation from the world, i, e. not only that which is in it felf finful, and unlawful^ but that which in its cir- cura Man^s Corruption by Nature y 141 cumftances, in its ufe, and according to the manner of men, is unlawful. For holinefs is oppofite unto that which fpeaks an exclufion or privation of its lelf^ whether it be in the thing bad, or only in the ufe: Therefore Chrift gave himfelf to deliver us from this prefeNt evil world, and that according to the will of God and our Father, Gal. 1.4. 3. Becaufe it implies, and requires a love to that which is the mod abfolute purity, God him- felf. He commands all men to love him, Ihonjhab love the Lord thy God with all thy hearty this is the firfi and great commandment.y Matt. 22. 37, 58. Bate a man love to God, and he may do many things. 4. Becaufe it requires fuch an addiction, and dedication to God , as never more to be alie- nated. 1. Ofamansfelf, Rom. 12. i, Ibcfeech yon there- fore brethren^ by the mercies of the Lord, that you prefent your bodies, &c. i- e. your felves by a fynec- doche : for the body without the foul, is neither a living, holy, nor acceptable facrifice to God. Pfal, II p. 38, Stablijh thy word unto thy fervant, who is devoted to thy fear. Therefore it is faid of the Macedonians, They gave themf elves to the Lord, 2 Cor. 8. 5. 2. Of his fervices , his endeavours *, not barely himfelf ^ but what he can do : therefore it is not a dead or lifelefs facrifice, but a living. I. Of his fubftance, Prov 3.9, Honour the Lord with thy fhbflance^ and with the firfl frnits of all thine encreafe. But natural men are direftly contrary, and op- pofite to all thefe ; ■I. To feparation from finj for it is not only faid of 14^ Man*s Corruption bp Nature. of the Jews, 'The liifis of your father, i. e. the devi/, ye willdoj Joh. 8. 44. But of the whole world, it lies in wickedncfs, i Joh. 3'. 19. And therefore mud needs be averfe to the contrary. 2. To reparation from the world (as explained beibre ) : for the world is their whole, and all ', earth is their heaven, and earthly things their fiimmum honum : Therefore they are called men of this worlds Pfal. 17. 14, and men of the earthy Pfal. 10.18. What makes men deny Ghrift, but father, mother^ brethren, fflers, houfe, and land / I. For love to God, and his abfoiute purity, they have fuch enmity to it , that therefore it is they hate Minifters, Chriftians, all that are of that mind, or would make them fo, \John 5. i. Therefore the world kl^orveth us not : NaV, Therefore the world hates yoity Joh. 15. ip. They that hate it in i'o much imperfe«flion, muil needs hate it in the fuper- lative degree. They that hate the pi^ure, rauft needs hate the perfon. 4. As for dedication, and devoting unto God of themfelves, their endeavours, and their fubftance ; they are fo far from it, that they will firftchufeto do any thing ; they that yield themfelves to God, are fuch as are alive p-om the deady Rom. 6. 1 3, His fervants they are to whom they yield themfelves to obey, Verf. 16. But that is any thing elfe but God, until by grace they be once conquered. God be thanked, ye were the fervants of fin, &c. But now ye have obeyed, i. e. being overcome by Gods grace. The very (cent of this at a diftance, is that which keeps men from entertaining ib much as any lerious thought of religion, or feeking God in truth. This makes all religion lo:\thib.r.e to their impure fpirits, Man'^s Corruption by Nature. 1 43 fpirits, ftifles and choaks all beginnings and good motions. To add, what is the thing that makes the great conteft under convi(fiion? What makes men even under terrours and contrition, fo hard to be won by the Spirit of God, but this, That they muft take his yoakjifonthem^ Matt. 11.28, and not ouly fo, but deny themfelves^ and take np their crofs^ Matt. 16. 24 ? And io I have done with this. 4. Even his mercy and goodnei's they are con- trary to. That which is the great winning, pre- vailing argument with all Gods people, whence they come to pnt their trttfi under the jJjadow of his vpings : This, even this they are oppofite to. The greateft and moft univerfal motive , and likely ground to prevail, is to them nothing but matter of contempt. For though I give "it for granted (as before^ that the goodncfs of God, asexprel- led in his bountiful, munificent, difpenfing, common mercies, i.e. fuch as concern this natural, temporal, fading life, is ( at leaft from the teeth outward ) much applauded f though at the fame time they abufe it at their plcafure j. Yet to this goodnefs, as difpenfing, and communicating fpecial benefits, and bleflings as to his people , they are utterly averfe. 1. AsbeftowingChrift, that great gift, they are utter enemies unto. God may keep his Son to himfelf, for ought they care. John <^. ^Oy Te will not come to me that ye may have life. No, though the event, and iffue be fo happy , yet this would not prevail with the Jews. And what does a na- tural man differ from a ftubborn Jew ? What made the one fuch, makes the other fo in degree. But if you will have a fuller place, ittjohn 6.44, No man 1 44 Miifis Corruption by Nature* man can come unto me, i. e. no man can will mc> or be willing of me : For this is coming in Scrip- ture-phrafe, elie they fhould fignifie, no man come,' nifiqid veniunt^ as Camer in loc. but they that come. Et qnis trahitHTy fi jam volebat ? Ang^ Who is drawn, it he be already willing? 2. They are enemies to this Goodnefs, or grace communicating the ipirit : For the Jpirit of tmthy the world cannot receive , becaufe it Jeeth hif» mt, neither k^oweth him, Joh. 14. 17. 5. They are direftly oppofite to his Juftice, be- caufe Juftice diftributes to every man his due. God being Juftice its felf, and the fupream Judg cannot but judg in righteoulhefs. Gen. 18.25, For {lull not the jhdgof all the earth do right'} Rom. 3. 5,6. // God unrighteous} God forbid : for then how Jhall God jndg the world? Rom. 2. 2, We are fure the judgment of God is according to truth. And how is that ? Verf. 6, He will render io every man accord^ ing te his deeds ^ i Thef. 4. 6, God is the avenger of all fiich •, and therefore they muft 'needs fear him, and by coniequence hate him : For qnem timemus, odimusy whom we fear we hate % it is true mdeed, there is a fear of reverence, which relates to worth and excellency, which is all alway mixt with love and admiration , but that fear which is of punifh- ment only, makes men hate whom they fo fear. 6. And laftly, They are enemies to his Omnifci- ence, and Omnipotence, as backing his Juftice *, be- caufe they make him capable to execute his moft juft will upon them- His Omnifcience will fingle out every fecret thing, aft, or thought *, his Omni- potence is that irrefiftible power, whereby he turns ■he wicked to hell with dl the nations that forget God, Man'^s Q)rrHption by Nature, 1 45 Cftd. Can the Thief but hate the light, or that power which hales him before the judg, and from thence to prifon ? You fee then how clear it is, that natural men are oppofite to God ; and therefore can never feek him in truth. Objeft. I . Bnt doth not a natural man f^)iow, that all his interefi hangs upon God ;, his being j and his well-being? How then can he bnt feek^him} jinfvo.i. But pray, what is a natural raati's great Intereft? Is it not the world, or fonaething in the, world? Is not the natural man talking accordin'gpo the courje of the world ? Now "what is the courfe of the world ? Is it not after profit, or pleafure, . or the like? • -^ ,» . ., -}. .. ^Lv. ,; 2. Thefe he prefumes he can have in a way of common Providence. He fees little need of being beholden to God, more than the reft of the world are, even his fraternity of wicked men all the world over, Vagans and Infidels^ Tnrk:^ and Pope. He finds by experience in the way of common provi-, dence, that God is fo good, as to do good againft evil'^ that he makes his fnn to rife on the evilj and on the goody Matt. 5. 45. And fendeth rain on the jnfi and nnju/l ', that they that tempt God, are even delivered, Mai. 3. 15, And the way of the wicked profpers, Jer. \2. i. He eafily prefumes therefore, he can have what he would, without this, without feekingGod. I. But if he feek him^ it's only in a fawn, and flat-, tery, either as author of Nature, or as fupream' Lord of life and death meerly : which in tfuth is not to feek him as before. 4' But this they know not neither in Scripture- L . fenie/ 1 46 Man's Corruption by feature. fenie, i-e. they know it not with due confiderati- on, and affeftion, as before proved. For they know nothing of fpiritual concernment, in a fpiritual man- ner. Where is the man fthe natural man I mean) that fits him down with any practical confideration of all the goodnefs of God to him, in the way of Providence, or of his dependanceupon him? 5.' All the knowledg they have of God, and their depcndance upon him, will not reconcile them to God, nor make them love him, fii^ra omnia, fimpli- c;Mf, fimply, and abfolutely above all ^ no, not as theauthour of Nature : For thus they love him, frofter diud^ for fomething elfe •, and that other ismafttQthera, and neareft their heart- So they always adhere, bonis particnlaribHS, to particular g^fi|tthings : and fo alvvayes ftick in the dirt. ' •i0bje£Vi 2. But hath not mans foul an infinite ca^ fkti^-f and therefore cannot be fatisfied mthout God ? Jbd if fo, how can they but defire him, and confe^ quently. feek, htm ? >^<:jii^i-i'. 'Tis true, the foul of Man is of an in- 6ntte capacity, and nothing finite will fill it ; and therefore. fomething infinite it muft have ere it can be fatisfied. Hence it is, that it is always whining an^ complaining ; though it hath never fo much, yet it^muft have more of the fame, or Ibmething elfe :'. Which made ^uftinWiy^ Fecijii nos Domine, ad tej &c. And Bernard^ Capacem Dei qnicquid Deo mtms efl^ non implebit : ceteris omnibus occii' pari potefiy repleri non potej}. What ever is lefs than God, will not fill that which is capable ofGod : It may be taken up with other things not filled. (yfnfvp. 2. Man hath therefore a pojfe beatifcari, a poflibi- Mafi'^s Corryptionfy Nature, j^y a pofTibilityof being happy, becauie he may injoy God ; i. e. he hath an Underftanding and Will, which may be advanced hereunto, and lb be fatis- fied : Which is to be happy. He may be brought to know, and afFeft: him , which is to enjoy him, Jvhn 17. 3, This is life eternal^ to k^ow thce^ &c. Which knowl^dg implies affedion. Anfvf. \ • Man hath a. velle formalis [ha heatitn- diuis, a defire of happinels, i. e. he would be com- pleat, he would have enough : and this without any confideration, or deliberatioil. The pooreft creature that lives, that knows not how to dif- courfe of happinefs, would yet be fatisfied every way< find have enough. Hovro necejfitatHr circa ulti' htum finem. jinfw^ 4. There is a necejfitas qti^rendi Deum^ a ' neceflityoffeekingGod, i-e. if ever he will be hap- py, or fatisfied, it muft be in the enjoyment of God •• becauie nothing elie will fill, and lb happifie him. Therefore it is, natural men are necefTarily miferable. The foul devours and fwaliows up airfinite things, and yet is in want, though under the greateft ex- cefs, Joh 20. 22^ In the fdnefs of his jujficiency he jhall he in ftraits. u^nfiv.$. But a natural man doth notfee^ that God, or injoymentofGod,hath any necelTkry con- nexion with his happinefs, i. e. he thinks he tnay; fo be without God : nay, the thought of God fpoyls all his fport ; is t^ors in olla^ the Ccloquitj' tida in the pot. And therefore you have thetn Ufually taken up thh^r bonis particularibHS fe'yMis^ ' or at leaft, bonis particulanbHS conjun^tis & uhitiS) either with particular good things divided or uni- ted. Pfal. 4. 6, iVhd will ffjew HS any good r h 2 ^fy^'di 4 8 liLins Corruption by Nature. Jnfw. 6. If he have any defne of God, 'tis but a veleity, not a volition, as before, i. e. il he might have fomething in God upon his own terms*, In- tereft in him, ad confervandnm 13 «r«t/, or his To *" Hca/, to prefer ve, or advance him in his natural happinefs : It is all he defires. For the abfolute choice of him, he is fo far from it , that he neither defires himfelf fhoukl come to God, or God come near him, being alienated^ and an enemy to God by his mind J in vfiched works. Col. i.2i. No, he is fo glutted ( though not latisned ) and befotted with temporal good things, that he is wholly taken up with them, and feeks no farther. He may de- fire him po'Jibly, as an infinite good-, but not as an holy, juft, gracious good •, defire him as he is a na- tural end, at Icaft a Medium to his good, not as a fupernatural. There is fomething he defires, which is no where but in God -, but he doth not directly defire God, much lefs all in God. j4nfw. 7. This capacity then that we fpeak of, doth only difference him from a ftock, or a ftone, or a beaft, being made naturally capable of that which they are not. For they have neither un- derftandin-^ nor will*, but are tied to one thing by aneceffity of nature.' But this is only potentia pajfiva, a. remote, a very remote capacity ', which fnay by grace be advanced to feek God. And thus every natural man may be fiid to be capable of heavenj not that he is fo proximately, or in any hext difpofition : But becauie, by the mercy and power of God, he may be regenerate, and fo made meet to partake of the Inheritance of the Saints in light, Col.i. 12. And thus he hath a pojfe beati- ficari : But this is only in relation to the power of Man's Corruption by Nature. 1 49 of God, that it's poflible: Who can do what h^ pleafe ^ and even of Jioms, raife np children mf* Abraham, Matt. 5.9. i.e. firft make thsm men, and then of men true believers. This therefore will be one great torment of hell, that they had fouls capable , and that will never be latisfied with- out an infinite good : and yet they could not rind in . their heart to will this good, with an abfolute vo- lition. Laftly, If any man think there is more in it : let him thmk again ; the Devils and damned muft have it, whatever it be, as well as they : make them alfo feekers of God. Obje£l. 5. But bemmm communicfl objeElumvo- Imtatis. It is commonly faid, that good in com- mon is the Objea of the Will- Therefore every man naturally leeks God, and muft. Anfif. I. The meaning is, Objeaum appetUm whatever the will defires, or ff '^'^j^i^J";.!* LP n , J , \ luntas dtcnm\ sjt oo- chules, mult be good, at leaft ap- „,„„ fecmdum commw pear fo to be. Kot that it values nvn boni ratlonem^ m: every good, which is {o in its P^^l^ # '^'^"■7*'"^ ^? • own nature •, but that which ^''^''' "f!'"^!' Z^" 1 ,L • -^ \- •;.,. quin. nar. prim. qu. natn m it, rationem appetthiltta^ ^o^ arcic. 4. Item w, the reafon why it fhould be qu. 80. arcic. 2. defired; Which is, Convenien- Item qu. 82. artic. tia refpeElit ftti. Profit is good ; 4- i»„*. o \« „ jj-n. * 1 i' Secundum cmmunm buta manaddia to plealures, rationm^ f^dohj^m. regards it not, butcafts it at his quoi cii bonui'S. heels, that he may have his hu- mour. So to him it is not good, that is, not convenient, but evil rather. Nothing can innte L I the 1 50 Man^s Corruption by feature, the will, but v/hat appears good ; for evil, as evil, is not to be cholen. And that's the reatbn why fome men make away themlVlves *, becaufe it ap- pears good to them, rather not to be at all, than to live in fhame, poverty, reproach, or mifery. Nay therefore it is , the Devils themfelves blaf- pheme th:; Lord •, becaufe it feems good to them, thus far to fatisfie their revenge , q. d. againft the mofl: high, whom they cannot otherwife hurt. But for a natural man to think of God, it hath no conveniency, or fuitableneis to him at all j he ab- hors the thought. ;, choak^y as the word, {0 all things fpiritual, Mark^^, 19. We fee a fad inftance in the young man : He went away forrowfdy for he had great poJJejfionSy Matt, iy.22. His polfeffions had^him, -as Mr. Rogers fayes. 5. God is no good to a natural man, nor can be, without regenerating grace. Nay he appears liich an evil to him, that he flees him as the Devil ^ And that i.Becaiife he is not honnm fatianSy a fuisfying good to him*, and that, becaufe not carnal. They are all for what they fl)all eaty and wlut they-f)ialh drin\y and what they jhallputony the la/iofthefieffiy thelnfiof the eye, and the pride of life : For thefe are of the world, i Joh. 2. 16. Therefore, becaufe God is not fuited to thefe defires, he hath to them an evil name, anevilrefentment. Becaufe he is not to them a fatisfying good , therefore he apjear-; L 4 >^ 1^2 Man's Corruption by Nature fuh ratione ntaliy under tnc notion of evil, and lo to be rejefted. 2. Becauleheis tothem homtm obftruensy a fpoil- good, a hinder-good '-, the only thing, they think, that ftands in their light and happinefs |, inasmuch as they know him againft that they moft affe£t, and the courfe they take. What's that ? To walk, after the imagination of their own heart. What would a natural man do, but that which is right in his own eyes? He would be without Law, without Rule, without Controul', and therefore without an over-feer. He would have as much of the world as he pleafes, take as much of his plej^ fure, as feems him good *, and becaufe God is an enemy to this, he therefore is an enemy to God *, and thinks he fees reafon to be mad, viz,, to rejeft God. So out of reafon he feems to rejeft him, though againft all reafon. He appears to him, /«^ ratione »?<«//, under the notion of evil. And this is fuch a difteinper in natural men, as will never be cured without regenerating grace. For this is not only their pafTion*, but their will, their delibera- tion, and inclination, their law, and rule. And thus you fee, though the will cannot chufe any thing, but under the notion of good ; yet how wilfully it rejeifls God the chief good. Objeft. 4. A^en can love the leffcr good, why not the greater , feeing the greater is alway wore lovely than the lefs ^ and therefore more defirahle ? Man can feekj,' will-, and chufe that which is fair and •p'eafant : why then, cannot he chufe Cod which is fr-ofl defirahle ? ' j^'ffw. I. It is not flmply the betternefs, or ex- cellency Man's Corrupion by f^atnre, 155 ccllency of the Objeft, that makes men chule it '■, but the luitablenefs to their faculty. The objeft makes no faculty, orpowerof chufing j but only draws it out by a Metaphorical motion ^ and there- fore preiuppofes it. But a natural man is without any I'piritual power or faculty ; weak, and withont ftrength, Rom. 5. 6. Why fee we not every man wonderfully taken with God, if this were all ? even thofe that behold him, but in the beauty of his works, and every dayes Providence ? You cannot fay it is want of fuper-excellency in God : But it muft needs be degeneracy in man. u4f7fw. 2. As if there was no difference between Natural, Moral, and Spiritual good : Whereas they differ the breadth of the Heavens. Spiritual good is of a higher rank and nature, that it makes them which have it, differ from others, as light and darknefs, Eph. 5.8. as happy and bleffed, from cur- fed and milerable. Slewed are the poor in fpirity blejfed are they that himger and thirfi ; hlejjed are the pure in hearty Matt. 5. g, 6, 8. You hear no fuch Eulogy of the moft knowing, wife, prudent, moral Man in the World, but depart from we ye citrfed. There is fuch a difference between thefe natural, and fuper-natural •, moral, and fpiritual^ that divers School-men, and thofe Papifts, have not only difputed, but defended, that there is not only no man in the World, but no creature that can bvie God, outofthemeer, or pure Principles of nature ; . and that it is impoffible that God fhould make a creature fo : Namely, that that which is fuper-na- tural ( as the love of God ) fhould belong untc^the principles of his Nature. Cajetan jihar. Thorn, c^ Thomift?. vid. 7ew .* for had they k^rovcn tt , i. e. the hidden wifdom, Verf. 7, They would not have crucified the Lord of glory. Anfw. 2. But if the query be. Where is the prin- cipal) or main error ? Then I fay it is in the will. For, MdfCs Corruption by Nature, 155 For, l.Thc will hath impermm deffoticnm, it or- ders all that is done, as a Mafter orders all in his family. 2. Becaufe it is appetitHS totius hominis -^ it chufes, and fo refuies, for che whole man ^ the at- feftions, or the fenfitive powers have their appetites i and the underftanding hath its appetite : For it hath an inclination unto its proper objeft, truth, as well as others unto their. But the will chufes, or refofes for the whole : And therefore, orders even the underftanding it felf; whether it (hall confider of this or that, or let it alone. Jo/?»8.45, Why do ye not iinderfland my fpeech , fays Chriil? even^ hecanfe ye cannot hear my word, i.e. obey it. And why could they not? becaule they would not. 5. Becaufe men may under ftand more by nature, than the will approves, or confents too. Rom. i. ult. Who k^ov^mg the judgment of Godj that they which commit fnch things are worthy of deaths not on' ly do the fame y but have pleafnre in them that do them. Though they knoy/thenito be evil, nay penal and capital, yet they do them. How comes that? They have pleafiire in them-, it is their will. So now I have done with this great truth, as to the Doctrine of it. If no natural man feeks God, I. Then every natural man is of neceffity mifer- able in that ftate, Becaufe he wills not God, with- out whom he muft of neceffity be miferable. If it be life-eternal to know him, c^c. John 17. 5. i.e. with approbation, and fuitable aflPeftion : Then to rejeft him, and finally to reject him, is to be eter- nally miferable. If there was but one thing in the world would Cive a mans life j and of all things in the I $6 Man^s Corruption by Nature. the world, he could not away with that : We fay that man in an ordinary way, as to means, muft die. Prov. 8. ult.f They that hate me, love death^ i. e. by conlequence, becaufe it is the inevitable coiilequent of rejecting God and Jefus Chrift. 2. Then men are: juftly miferablc, becaufe they are willingly, and wilfally raiferable. They feek not God *, they willingly withftand their own of- fers that can only make them*, Chufe to refufe God and Chrift, and therefore chufe their own damnation, /y^/. 8i. n, 12. But my people {i. e. ray vifible people ) vcohU not hearken to my 'voiccy and Ifrael would none of me : So I gave them up to their own hearts /«/?/, and they rvalkc^ *^ ^^^^^ own counfels-^ as Chrift complains of them after- wards, John 5.40, And ye will not come unto me that ye might have life. Who delerve death, if they do not, that wilfully refufe to have life •, I mean the author and objeft of it ? Objeft. I. what necejfarily miferaUe , and jnflly too ? jinfw. Yea,Confiderofit: neceffarily miferablc, becaufe they chufe not God \ mifery muft needs be confequent to fuch an eftate •, and juftly mifera- ble, becaufe they do wilftiUy rejeifl him. Objeft. 2. Bnt then it is, hecanfe they are ne- eejfarily Jin/nl, and yet willingly. How can this hef An[w> To make fhort : Let any man confider whether the Devil be not necelTarily wicked, and yet wilfully. God is neceft-irily good, and cannot . be otherwifc ^ and yet he is mort freely fo.- Befides, mans Matts Corruption by Nature 157 mans neceffity is not a neceffity fimply , but by reaibn of the finful eftate he hath brought himfelf into. g. They are then mercifully faved, if ever they be faved. If ever they come to heaven, it mnft be by an aft of grace ; yea, by many multiplied afts of grace, a gracious power ^ yea, an exceed- ing gracious power, Rom. 11. 32, He hathjijHtup all under Hnhelief^ that he might have mercy upon all, i. e. that it might be meer mercy to all them that do believe, Rom.g. 18, He hath mercy en whom he vpill have mercy ^ i.e. by foftning their hearts to a Divine compliance. Hofea 1^9, O Jfrael, thou hafi deflroyei thy felfy but in me is thy help. Objeft. I. But how can God ma\e a man willing ^ without forcing him y feeing man is Lord of his own aU (^as they fay^ the wtll at leaji ^ Domina lui. aftus? jinjw. I. It's true, it isfo^ but under God. No creature can make him will, whether he will or no*, he may force his body j but he cannot make him willing, do what he can. But man is notabfolute Lord of his own aft, but under God. For then he fhould be the primum enSy the firft being •, or at leaft, primnm principinm^ the firft principle ^ and lb there lliould either be two Abfolutes,or man were the firft, and not God. Jn him we live and movcy Afts 17. 28. 2. God doth effeftually move every creature, but according to its capacity, fo as to preferve, and not deftrby their nature. So voluntary agents he works upon freely ^ as well the freedom , or the manner of afting, as the afting it felf proceeds from God, 158 Mutt's Corruption by Nature. God, Thil.l. 15, He works in yon to will: God fo faves man, as he makes him willing to be faved in his way. Obj.^. 2. Bnt if man he mvoillin^ (^as is fnppo- fed ), how can this be without a force ? or how can God rnak^ him willing^ a^ing in a manner fnitable to his nature^ which is liberty ? ^ Anfw. 1. By enlightningthe mind : that he (hall fee with his own eyes, that it is good for him, beft in it feh', and beft for him too. Gal. 1.15, 16. When itpleafedGedto reveal his Son in me, (i. e. made me to lee what a good Chrift was, and how much bet- ter it was to ferve him) immediately Iconfultednot with fiejl] and blood. And all Gods people receive an unBion, and they k^ow all things, i Joh. 2. 20. And thus far the Kemonftrants themlelves grant, that God doih irrefiftably enlighten the mind. < 2. By infufing a taft, and favour of his goodnefs and grace. If a man be of a prcjudicate opinion con- cerning things fenfible, we fay, pray taft, &c. and from this taft their eyes are enlightened ( as Jona- thans, I Sam. 14, 27. ) that they become of ano- ther mind. God prevents his people with thefe tafts which make them fo free, i Pet. 2. j. Jffo he that ye have tajled, that the Lord is gracious, ^nA io that other fenfe, Cant. 1. 3, Bccaufe of the fa- ifonr of thy good ointments : Thy name is as eintment poured forth '^ therefore do the virgins love thee. Objed}:. I. Though J have faid enough, and mere I fear than many under fla7id • yet fome would farther fay : 'But how is the aftual reftiiancc of the will ta^ ks^ dovpUy that fo it may appear it is not forced} It' Aufw.L Man's Corruption by Mature, i ^9 \Anfw' I. I have in part (hewed already ^ for by that time thefe two things are well done, the man is become a new Creature, created in Chrifl Jefus to good works f Eph, 2. 10. But if you enquire de fieri, how God doth that, notwithftanding the re- fiftanceof the will, ( though qnowodo*s may be not only difficult, but dangerous, when to indulge cu- riofity, or if men fufpend their faith for them ). Yet to fay fomething for their lakes, who are glad of any fatisfaftion -^ I anfwer, 2. It is eafie with God to takeoff a mans aftu- al refiftance to his own good ^ he can foon lay this afleep ; bring a man into that extremity, that he fhall think God will undo him prefently : though PaH^s cafe be extraordinary, taking in all circum- ftances, ^5i. g. 6. yet there are many times cafes that have fome proportion and refemblance. God often brings man into luch extremities, upon a fick-bed , or fuch ftraits and cramps of Confci- cnce, that they (hall prefently cry out for peace and truce: Though this may be nothing but the Son of the bond-woman, 6ai 4. 30, and the will ftill where it was, i. e. liking, and loving of its lulls, only nature it felf labours for felf-preferva- tion ; and fo its aftual refiftance is taken down. Anfw. I. While the will refifts not actually, God ^ throws in a leed of grace into the hearty thofe fights and tafts, thofe lenfations and favours I told you of before, which reftifte its inclination, and habitually frame ^ and then there is a new nature, a divine nature, a new will, new heart, new mind, newfpirit: and then eafie it is, in comparifon, to will well. And thus I have (hewed you, how it is not of him that rvillethj fcil. velle^ to will, nor of him 1 60 Man's Corruption by feature* him that rmnethy viz. CHrrere-, to run, as Aquinoi glolTes it, Rom. 9. 16. Or that it is not ex lihero hominitm arhitrio, vel humanis conatihns^ of mans free will, or his endeavours ( as another upon that place) hnt of God that jhervs mercy \ that takes a- way the heart of fione^ and gives an heart of fiefljy Ezek. 16. 26. And how, if ever a man be faved , he muft be mercifully and gracioufly faved. Qu. But what hath man to do then? Anfw. To wait on God in that way wherein he ufes to do for men, and finners, and do his ut- moft herein ; to ftudy the mind of God in Scrip" ture, wait daily at Wifdom's gates, &c. Objeft. I. But why do yon put men upon doing , and yet tell them, it is the mercy of God mufi fave them ? uinfw. I. But whoever made thefe two contrary? I put men upon no more than I have alwayes ac- knowledged they could do ^ and again fay, a meer natural man can do, i. f.ufeall outward means, and be diligent herein. Whoever denied this, that underftood themfelves? Doth not daily experience evince, that men can do them if they will*, and I appeal to the Confcicnccs of men : Though I muft confcfs, I am apt to think a man may judicially lofe much of his aptitude and ability hereunto : Let men look to it. Anfw. 2. This doing I call, but waiting upon God ( nothing in it felf fuving ) if he may pleafe to do for them •, as poor Penfioncrs and Piifoners wait upon their Lord or Prince to find grace in his fight. Happy for Lydia, that ever (be came to the place where M^n^s Corruptioft b) Natfim l6 1 where Prayer was wont to be made j for there the Lord opened her heart, ui^s 16. i j, i4- Objeft. 2. But thin you mdhe men in a 'defpe^ rate vafe^ even the whole World. uinf. I. As to themfelves iftdeed , I do, in a miferable cafe, without mercy, but not delpe- rate , as to God , who can reconcile enemies, and of them make friends: Col. i. 2i^ Tet now hath he recdnciled. He makes things that are not, indeed to be, 1 Cor. i. 28. We Preach no abfo- lute defpair ( God can prfwade Jafhet to dwell in the tents of Shem, Gen. p. 27 j , but felf-de- fpair we do : And fay again, it is the eftate of every man by Nature, that he is undone over and ovcri ^s to Law and Gofpel : he can nei- ther do acceptably, nor yet believe. yiaf. 2. From the deepeft fenfe of mifery, many times begins their faVing-mercy ', the «/?*'- mum non ejfe , is many times j>rintipiiir)0,, ejfendif Hofea 2. 14, / will allure her, and bring her into the wildernefsy and /peak, comfortably unto her : I fay many times, becaufe all thcfe preparatory works, as fight, and fenie of fin and mifery, have no necelTary conneftiori with the Grace of God> or Regeneration. Queftion, Fray Sir once more, what way will yoH fet us in} Anf. Though I have faid fomethifrg already, I further add ; I. Confider ferioufly of the truth of things -, as whether this Doftrine I have Preach'd be truth 5 and if ioy what a Nature thou haft, and what a M cort^ v> 1 62 Man's Corrupt ion by Nat fire. condition thou art in •, and of the Grace of God, whether it be a truth , a reality , and jiol a fable, CT'c. 2. Gonfider of the goodnels of things, whe- ther the Grace of God propounded to thee in the Gofpel, be not only what is true, but io ad- mirably good, as thou canft no where meet with the like ; though thou wandereft in circuit n^ from one creature to another, one plealiire to another, in the vanity of thy mind never (o long *, unlels thou feeft, and believefl: this, thou wilt never be free wriilc thou lived. Object. But when we have done all, we cannot convince, or perfwade our [elves. ■:An[. But God can do it: and this with what I have laid before, is the ready way hereunto. Qmndo nihil rci, aut ffei eji relicjiminf ihi dew am incipit aHxiliam divinum : when there is no hope left ( ». e. in our lelves) •, then begins divine help. And thus of the third ufe. 4. What then hath God done for his people ? Concerning this time, it jJiall he [aid. What hath the Lord wrought} as he laid, Numb. 25. 2 ^ They were not able to fee to the end of that mercy, it reaches fo long, and extendeth lb far : for if that people had been deftroyed ( as BaUc'i{ would have had it J , what then had become of all? So con- cerning this time and thing, it fhall be faid. What hath the Lord done ? If man's nature and heart be io pitiful, that it oppofes it felf to its own great good : What grace is it, th'at hath turned and altered them? Yon that have got but one ftep on this-fide grace : What lalvation hath God fliew'd Man*s Corruption hj/ Nature, \ ^o (hew'd you ! 'tis as if you fhould have had the favour to be taken into the Arkj, when thoufands perifhed. The revelations of the Gofpel, convifti- ons, perfivafions 5 preaching, exhortations ^ nay Chrift himfelf, would be nothing vi'ithout this, but the aggravation of thy condemnation •, what mercy hail thou found ! 5. Then they that feek the Lord, whofe hearts feek him in truth, ( where there are thofe under- ground workings, that the foul fecretly goes af- ter God , making a choice, an abfolute choice of him ) have more in them, than any natural man hath, or can attain to ; are partakers of the Grace of God, and out of the deplorable eilate of the Text. 6. But to make this more profitable, and the improvement of it to bear Ibme proportion to the moment of the Do(n:rine : I proceed yet farther. How deeply fenfible lliould this make us ( even Gods people and others) of our corrupt Nature! If none leek God naturallyj this is Apoftacy in- deed ^ this is turning afide, «4' i^ox*fUy If man's great end be God, and God his great good and happinefs, to turn afide frorrj him, whafa lamen- table eftate does this fhew ! what a devillifh nature l thfre is none good but God, and we are for any thing but God. How ihould this turn all high thoughts of our felves into felf-contempt, and abo- mination ? This the Law aims at^ God gave it on purpofe, that man might fee himfelf by it, and fin appear out of me a fare fm fitly Rom. 7. 1 3. The Lnw entredy that Jin might aboimd, Rom. 5. 20. This the Gofpel aims at, to debafe man , a':d ex- alt Chrift, on the tuins of nature^ and the nullity 1 64 AidHs Corrf(pt/on hy Nature* of the creature. Chrift came to jufiifie the ungod' lyy Rom. 4.5. Then the way of the Lord is pre- pared, when tmttntams and hills are laid lorv, Ifa. 40. 3>4»5- Now we are in the way to have this glory revealed. The belt men were moft lenfible of this corruption, Rofn. 7, 24, / find another /aw in my wemhers^ warring again ji the law of my mind. O wretched man that I am I for farther improve- ment : QiKftion 1. Bui may not a perfon he overmuch fcnfhle of fin? u^ifvpcr I. If by fin, you mean the evil nature of it J you can never be enough fenfible of it, ce- teris payihuj'', fuppofmg a proportionable faith of the Gofpel. It is an evil io contrary to God, the chief good, and io defiling and deftrui^ive to the perfon in whom it is that it can never be too rouch undeiftood nor lamented, Rom. 5. 20. Chap. 2. In as much as fin, by the Grace ol God, is not an irremiflTible, or irremediable evil ^ to be lb ienSblc of it, as to turn our felves afide from the remedy, is overmuch knk of fin, or rather an ill ufe,orabufe of the fenfe we have, and awolulper- verliiefsof our nature : for hereby we oppofe God, while we feero to comply with him f, oppofe him in the way of mercy, while we fear him in his jufticeiand incrcale fm, while we would feera to magnifie th^ Law : Te have done all this wicked- vefs , yet turn not afide from following the Lord^ lays S^tmuely I Sam. 12. 20. Rom. 5. 20, But Kkrhere fin abounded^ ^ace did rryxh more abojind. gi To aggravate, and extend fin beyond Gofpcl jKcJlowance, is overmuch lenie of fin. • * !• As Man^f ^orrnpiion by Natftre. 1 65 1. As if there was more demerit in it, than me- rit in the blood of Chrift : whereas the blood of Chrift cleanfes from all fwy 1 John 1. p. It is the blood of God, A^s 20. 28. Your fit^s ( be they what they will), are but the fins of a creature. 2. As if there were more in your fins, than in the Grace of God: as if there were more in youi* evil, than in the goodnefs of God. This is igno- rance and pride of heart, proceeding from,that corruption we are fpeaking of. yiyifvp. 4. When the people of God let fin reign and domineer in the Conlcience, as if they were children of wrath, and fimply under the wrath of God, though they have repen ed, and are repenting, and have truly applyed the remedy. This is too much, and more than fhould be : For Rem, 8. i. There is no condemnation to them that are in Chrijt J e fits :• or to count your lelvts in as ill a cafe by rcfaibn of your remaining fin , as if you did not belong to Chrift: this is too much fenfe of fin. If we practice ill , however let us know it, though it be hard to correft this errour. Ar}fiv. 5. When the lenfe of fin fo blinds you, as it makes you difown any good which you have in you in truth , though in a great deal of weak- nefs ^ this alio is too much : As i^ The true acceptance of the Perfon of a Me- diator, in all his Offices: For Jahn i- i2. To as many as received him^ hi gave friyiledg tQ become fhe fans of God. 2. Hungering and thirfting ^fter rightcoufnels i (oT ficb are b[e]fe4j Mat. 5.6. I' Sincere love to his Name, JEp/?. 6. 24, Grace he with all them that lovi our Lord Jefai Chrifiin fmerity, M ] 4. Un- 1 66 Man''! Corrupt ton by Nature. 4. Unfeigned ckfire of pli-nifing God. (^al. i. 10. Queftion 2. When hath a ferfo/i fujjic'mit cowviEH- Off, or feufe of fin ? Jnfmr i. Things are laid to be fufficient feve- ral ways, as lliired and proportioned to leveral ends •, and the iiime thing is fufficient to one end, which is not to another. As luppoie the queftion were of the fufiiciency of Scripture (as in the Dilpute between Us and the Papifrs) : in Ibme fenie it is lufficierit, in others not, Jam. i. 21, The word is able to fave the foul. 2 Tim. 5. i^j Scriptures are able to make wife unto falvation. But yet the VVord alone without the Spirit is not : For the Letter killeth, even the Letter of the NewTefiumemmth- out the Spirit ^ but the Spirit giveth Hfe^ z Cor. 3. 6. So that it is fufficient i« geriere medii externiy thouph not in ^enere canfe efficientis^ as an outward means, or lufficient inilrument to that purpofe •, but not as an inward cauie. So the Law is fuffi- cient : To what ? To (ave ? no : but to legal hunni- liation aod conviftion of fin, Rom. j. 20, tor by the Law comes the h^omledg of fn ", but not to this neither, without the Spirit co-operating, Rom. 7, 9. So when we lay the Gofpel is able to lave the Ibul, or ^tis the power of God to fahation^ Rom. I. 16. What? Is it lufficient without any other means ufing, or courle-taking? No lure-, yet it is Sufficient, ratione medii particularity though it be not ,»cdinm nniverfale •, as a particular means it is lufficient, but not alone, to exclude all other.- So in this cafe, conviftion, or a fcnfe of fin, is laid to be fiifficient according to the divers ends which may be propounded, .Anfw. Man*! Corruption^by Nature, 167 u4nfxv. 2. If therefore you mean, what fcnfe of fin is fufficient to expiate fin , or anfwer the demerit of fin, and the juftice of God ^ then, there is no fenfe of fin, horror, or trouble in this world fufficient. i .^x.-:' ^«/W. 3. If by fufficient, you mean fo rrtuch fenfe or conviftion of fin ( for I ufe thefe pro- milcuoufly, though ftriftly they ought to be di- ftinguifhed) as may deferve your converfion, or converting-grace : i. e. that God thereby fhould be neceffitated or obliged to give you converting- grace : Then I anfwer, There is no fufficiency in the greateft meafure of conviftion, contrition, or humiliation : For then grace would of neceffity be given according to our works-, which was the er- ror of PelagiM of old, and of the Paplfis now- a-days : Ttt. 5, 5, Net by worki of righteoufnefs which we have done, but according to his mercy he faved pUf by the vpa^nng of regeneration, ylnfw. 4. If you mean when a Chriftian hath fufficient convi(flion, fenfe of fin and humiliation ; fo as to be nexdy dilpofed or prepared to con- verfion : I anfwer, So much as makes thee an abfo- lute loft creature in thy felf, is fufficient to be fure^ in way of preparation •, that, when thou art invited fas thou art) to come and receive Jefus Chrift, and with him heaven and happinefs, and all things , thou fhalt not need to ilrain courte- fie, or keep off, becaufethou art not fuff.ciently humbled (as thou thinkeft ), but prefently and readily take to Chrift, and the riches of God's Grace in him , as being a poor loft creature in thy felf : i.e. every way loft, fo as thou canft notfo much as come, unlels he enable thee : For the great ::'V - M 4 ^^^ 1 6 8 Man's Corruption hy Nature. ^nd of legal humiliation, is to bring the foul from its cxiftcnce in, and adherence to the Covenant of works, or trufting to its own doings for falvati- on. What ferves to this end, is io far llifficient, 'Viz.. in way of preparation. uinfw. 5. So much as plains the foul for the reception of Ghrift in all his faving Offices , is fufiicient. If the Law have fhewed thee a necef- fity of Chrift for all, i. e. to take down the re- bel'ion of thy heart, as well as for any thing elfe *, and thou art legally willing, i.e. willing for fear thou fhouldft be undone, that it may be io j the Law hath done what it can do for thee. Thou art now to attend what the Gofpel fays, in which you will lee God takes a nothing-creature, and makes Chrift all in all to him, i Cor, i. jQ, com- pared with V. 28. <5. For a condufion, I add. An humbled finners joyful acceptance of, and acquiefcence in the prof- fer of the Gofpel, viz.. Chrift proffered, not on- ly for righteoufnels, but faith alio , fan(ftification, deftruftion of fin, &c. fpeaks a foul to have at- tained what it is feeking after. I fay an humbled fiflner, becaufe many other will be ready to fay {o , they do accept, when they know not what they fay : But I fay, an humbled fmners joyful ac- ceptance, &c, ( when it is done, verba de prefc^tiy as they fay in the marriage-contrail, by a prefent aft, and they do not content themfdves with a poifilMlity) iliews that they are already partakers of the grace of the Gofpel. For, I. Here is the right objeft, and the right aft, in relation to the objeft : for what is faith, but a joyful acceptance of a whole Chrift. ' ' • 2. This Mm^s Corrugation hy Nature 1 5^ 2, This is faith in the fecond moment, via. To live upon Chrift for all *, why not in the firfl: : Since faith at firft, and faith at laft, are both of the fame nature. J. Becaufe this frame of heart fully complies with Gods defign in the Gofpel, and all the offers qf his grace. And what is a foul really and readily complying with the Gofpel, but one under grace, and not under the law? Rom.6. 13, 14. 1 know perfons may here deceive themfelves, that do not fufficiently attend to what I fay, and unto the frame of their hearts in this tranfaftion : but whofe f^ult is that ? Quell. 3 . Whether a fght or fenfe of one fn, hg a ftfficierjt preparation to converfion ? Anfvff. I. Convi»flion, andi'^^nfeof one particular fin, is fometimes initial>. or preparatory to con- verfion, fometimes not. Thafe, A^. 2. 56, 57. When they heard this, i. e. how guilty they were in iivibruing their hands in the blood of Chrift, cryed out. Men and brethren, what Jhall we do? And it ended in their converfion : Yet the con- vi»^ionof the fame fin in Judas had a very differ- ing iffue and event. Matt. 27.4, 5. I have pn- md in betraying innocent blood, and yet ht went and hanged himfelf. Anfw. 2. Confider fin as to the outward aft on- ly : And then I do not fee, that in a natural ten- dency, and in an ordinary way, the conviftion of one particular fin is fufficient preparation. Tie give you my reafbn : For as converfion from one fingle fin, is not converfion properly • fo convifti- cn of one particular fin, is not a fufficient prepara- tion 170 Mift's Corruption by Nature, tion to converfion. Becaufe it fhevvs only a ne- <^eflityofari outward reformation and amendment, J^nd brings not the perfon to a loly for a whole Sa- viour, but a partial one only. Anfw. }. God is pleafcd often to begin here-, by' the fight and lenie of one fin, to lead them on toa felf-difcovery •, and fo the convivftion of one fin proves initial to, and ends in converfion. Yet I cannot fay it is always thus ^ many that cry out of particular fins, have come no farther towards Chvift or Converfion : and that God always begins here, 1 cannot i^iy : That which fiew Paul, feems to be that command, 'Thou (Jjalt not covet ^ Rom. 7. 7, 9. Which difcovered to him the luft of his heart. Anfiv, 4. When a man is made fenfible of one fin, not only in the branch or aft of it , but in the root alio ^ then it may be preparatory 1 mean im- mediately preparatory, to converfion*, becaufe then the pertinacy of the heart, and its ftrong additi- on URto fin is hereby difcovered, which will urge a ncccflityof converfion. For this ftrong additi- on to that one fin, fhews the ftrength of original Corruption *, what enmity and contradiftion to God it carries in it ? Ex. gr. fuppoie a man convift of profane fwearing ; when this fin is fo anatomized by the Spirit of God in conviftion, that the per- fon lees and difcovers how profane his heart is, how void of all fear of God, not only that of re- verence and aw , that he fhould bear to him, but even of the fear of his Juftice, and threatning, that he can defpifc his word, misbelieve his threatning, contemn his holinefs: This fiiews what a man he IS, and what a nature he hath. This man appre- hending Mafi*! Corruption by feature. 1 7 1 hending the grace of God in the Gofpel, may be encouraged to conne and en:ibrace it. Qucft. 4. What fen fe of fin is that -which jhews a prefent flate in converfion f Anfw. I. When thou feeleft and mourneft under it, in confideration of its evil nature, as contrary to the will of God, which is, and ought to be the lupreara rule and regulation of the creature, Rom, 7. 14} The law is fpiritml , hnt I am. carnal, fold under fin. Anfw. 2. When thou mourneft over it, as againft the grace of the Goipel ::, and fo the greateft difm- genuity that can be. When thy heart fhall refleft upon thee, in this manner or the like : I>ofi thm thus requite the Lord, O foolif)^ and unwife P Deut. g2. 6. Or as Abfal&m to Hujljai, Is this thy kjnd- nefs to thy friend'^ 2 Sam. 16. 17: As being quite contrary to the love of God in giving his Son, the love of Chrift in giving himfelf, and the love of both in manifefting and revealing themfelves unto thee- AnfiV. 3. When fins adherence, and exiftence is a burthen to thee. Which manifefts thou haft a fpirit againftit, another fpirit than the fpirit of the world*, which lives and lies in fin. When thou wouldft be glad ( all things rightly ftated , for fonie men count thole fins which are not ) to part with, and be rid of, in thy deliberate thoughts, all, and every evil way and inclination, as a man would be glad to be rid of his burden, Rom. 7. 24. More of this will appear in the next particular. Queft. 5. Why, what is the difference between fenfe of 1 7 i JMan*s Corrnption by Nature, fif /in before converfwn, and after convey f on? uinfvo. I. The one is in relation to God, only as a juft Judg-, the other as againft a gracious So- verajgn. God is a juft Judg, and therefore it is that perlbns under convidion, and tenl'e of fm, fear, and mourn. Thus jHdas repented, Matt. 27, j, i. tr was defperately lorry he had done the thing, betrayed innocent blood : becauie God began to judg him prefently. Thus, if Judgoient was Ipeedi-f ly executed, men would be afraid to fini but ne- ver the more againft it properly i^ they might not dare to fin, but love it notwithftanding. But o- thers mourn under it, as againft a gracious Sovc- raign whole face they have had fome fight of in Jelus Chrift, apprehending him a God of grace, though they cannot lay ( polTibly J to themklves io particular, A^aln^ thecy thee only have I fm^^ nedj Pfal. 51. 4. ^/tfw' 2. The one a man would be rid of, the other a Chriftian would be glad to have more of. The one mans fenleof fin, is meerlyhis bondage : He hath received the fpirit of bondage to fear, Rom. 8. 1 5, and fo he mourns : The others is his free- dom, and fo accounted, They fl)all mourn and be in bltternefsj as for an only fon, Zach. I2. 10. Take a man in that paflion, and you cannot perfwade him out of it *, it is fo fweet to him, 2 Cor. 7. 1 1, That ye frrrovgtd after a godly fort , what Z^enl it wrought in yoiiy yea^ what indignation ? Zeal and Indignation arc two things men are pleafed with, especially for the time. They are pleafed with be- ing angry againft thcmfelvcs, and tx> find their heart imbittered againft fm. yinfw. }. The one man cafts down bimfelf, the other MajCs Corruption hy Nature. 175 othtr is raeerly caft down by God : we find Eara weeping and cafting down bimfelfy Uzj-a 10. 1. A . convi^ perlbn meerly iiifFers under it *, but the o- ther is adive in it. Judas was held down by ftrong hand, that he could not oppofe : but Peter vpent out and wept bitterly^ Matt. 27. H(t. uinfw. 4. The one is from a flave mceily, the other from a Son, and fomething at leaft of a Son- like fpirit : Father ^ I have finned againfl heaven^ and before thee , and am no more worthy to he called thy [on ^ Luk. 15. 18, 19. An[W' 5. The one makes a man run from God, the other makes him flee to him \ as you fee in the prodigal, / will arife and go to my father^ Verie 18. And he arofe and came to his father^ Verfe 20. See it m David, Pikl. 150. 3, If thou. Lord, fhonldfl mark, iniquity , O Lord, who fliall jiand ? Verfe 4, But there is forgiwnefs with thee, that thou Tnayfi be feared: and therefore concludes, Verfe <^, J wait for the Lord ; my foul doth wait, and in his word do I hope ^ and encourages others to do the like, yerfe 7, Let Ifrael hope in the Lord : for with the Lord there is mercy, and with him is plenteous re- demption, Anfw, 6. The one hath the mixtures of Faith, the other not. Judas either faw nothing of the Saviour he profefted •, or elfe believed it not by any fuch faith as brought down his fpirit to be willing to be beholden to him. But thofe con- verts,* ABs 2. 41, Gladly received the word, though they were guilty of the fame fin : for in thee the father left fiftd mercy, Hofea 14. ?• This is mixed with their confeflions and repentance. ^nfw. 7. The one man is meerly difturbed ia fpirit V > 174 MAfis Corruption by Nature* fpirit •, the other is fatisfied, and takes content in it» Paul under firft conviftions is in an amazed, frighted condition, He trembling and afionijh^d. faid,^C' ABsg. 6. But the lame P^«/ afterward condemns himfelf with great dehght, i Tim. i. 15, who was before a blafphemer, perfecutor^ and inJH- rioHS •, as if he could never l\)eak bad enough of himfelf, Eph. ?. 8, To me, who am lefs than the leafl of all faints^ d^c. Paul was not the lead of all Saints : For he dare fay of himfelf. He was not behind the very chief of the Apoftles, though he was nothings 2 Cor. 12. II. But he fpeaks it in relation to what he was formerly, as takins^ content to debafe him- felf. ylnfw.S. The onedivi-les between a man and his fins, the other not. Ephraim jJiall fay, what have I to do any more with idols ? Hofea 14. 8, Time was Ephraim was joynedto idols, Hofea 4. 17. But now he renounces them, and all that belongs to them, J fa. jO. 22. Te flhzll defile alfo the covering of thy graven images of Jilver, and the ornaments of thy molten im^^es of gold : than jhalt cafi them away as amenflruoHS cloth \ thou floalt fay unto it, get thee hence. Divides, you fhall divide : ^-ir, This is the thing that troubles and grieves us ^ we cannot be rid of our fins ', they will h:ing about us. But yet you divide betw\en your felves, and your felves, as two parties, Rom. 7. 20. If I do what I would not, it is no more I that do it, but fin that dwelleth in me. Here is, I do, and Ida not : Ido, but it is agaiftft my will that I fo do *, and yet, not altogether againft iTiy will, for then I fliould not do it at all. Here are two parties divided. Vterus Rebecc Mcin^s Corruption by Nat tire* 175 u^/ifW' 9. The one commends and endears Jefus Chrift, J^nd the grace of God, Rom. 7. ult^ I thanks Cod through j ff^s Chrifi. He had been complain- in.i, f^irj. 24., O veretched wan that Jam: That Chrid had delivered him in part, and would de- liver him ', this makes him lb praifeful, and Chrift fp pi^ecious : the other not. Queft. 6. Whether may^ atiA ou^ht a Chriftian to grow in the fght and [mfe of fn f Anfw, For aniwer, I lay down thefe pofitions. 1. Sin is fo great an evil, as can never be luffici- tntly underftood or bewailed. It is fo exceeding fmful, that the beft Saint on earth never faw the utmoft of the evil of it, *. e. the utmoft degree of its wickednefs. For they muft firft know how good, and how great God is, againft whom it is, before they can know that : And there is no finding cia the almighty y Job 11.7. 2. God doth not commonly beftow all at once, that he hath to give of fpiritual blefiings. For his defign is to have a Chriftians life, a ftate of depen- dance, iPfM.4, 5, To whom coming as unto a, living fione : ye alfo as lively flones are built isp. Therefore it is, that we have as well proraifes of growth, as Commands to grow. 3. Sight and Senfe of fm is one great fpiritual bleffing, and makes thofe that have it more fpiri- tual. 1 mean, fuch a fight efpecially, as fhews us together with the extent, the evil nature of it. MarkjP/rf/. 97. 10, Tethat love the Lord, hate evil. Then by way of proportion , they that love the Lord moft, fhould hate evil moft. And it is not hated, but from fight or fenfc. Had we only Pauls example 17^ Man^s Corruption by Nature.' example for it, would it not prove, that a perfon moft fenfible of fin in this kind, were the moftfpi- ritual Chriftian ? Rom.-j.i/if.. But is it not clear, when we can difcover more, and lefs bear that which to God is raoft intolerable / We are apt to think lenfe of fin belongs only to a prepa- ratory work and ftate of Bondage *, and confc- quently that we have no more to do with it after- wards •, and if we have, it is only our bondage : And hence fome f though without all ground) conclude themfelves in a Chriftlefs condition. But this is a great miftake ^ though it be in another manner after converfion than before : It is a fenfe of the fame thing, though not the fame fenfe of the thing altogether. 4. We have not fo much at firft, efpecially fome, at leaft in that manner, bur we had need give great diligence hereunto, left we be caft and overgrown. And I mean,' riot only of the evil ratiire of-fih, / for this T count we hkve nothing of before;) but of its indwelling, clofe- adherence, extent, &c. And indeed I cannot fee, 'but that fight and fenfe we have of ' fin after converfion, is wholly of another kind , though both introduced by the fame Ipirir, the one in a way of common working, the other in a way of fpecial grace. Which may be the reafon why fome Chriftians complain not fo fenfibly of their own evil, and emptiriels, as before under meer legal workings ^ though they have better convi^ions now, yet not proportionably greater. He that hath moft, hath not enough : For quantum barathrum ft fola ifu credulitas ? what an abyfs is unbelief alone ? Strong conviftions of our own vilenefs and felf-cmptinefs, ccsterii Man's Corruption h) Natkre* XJJ cdterU panhnSy together With the diltoveries of the Golpel and Faith in them, what Chriftians would they make ! For the ordinary way of Chrifts com- ing to the heart, is by humiliation and felf^empti- neis. But here I muft give you thefe Items : Jrcfn I. Be as careful to grow in the convi^flion of the Gofpcl, and fins againft the Gofpel, as of other fins. For thefe belong to your natural cor- ruption, and will difcover as gl*eacan enmity, Job. 16. 8, 9, 10, He jJiall convince of fin, of right eoaf- inefsy and of yidgment, &c. Item 2. Give diligence to fccure, and afTure your intereft in the Gofpel^ for thefe two things put together, cut off, or abate thofe terrors which life to accompany conviction in a ftate of bondage, 2 Pet. I. 10, Give diligence to niaki yonf Calling and ele^ion fkre. Queftion 7. But in what fenfe is it to be hnder- flood, when yon fay vpe mnfi grow in the fenfe of, this corrupt nature ? Anfw. To aniwer in a fev/ words. , :; .1 I. As to the extenfivenef«'''5f it, i.e. how it is fprcJad over the face of the foul, as a Leprofi6 that overruns all 1 What natural evils, unnatural, dia- bolical, fpiritaai wickednefles ? pride, rage, mlJitniir- ing, unbelief, doubting of God and'his trilth,biaf- phemies, thefe dwell in thy heart. CofiTder the: Apoftles Catalogue, Gal. 5. 19, 20, 21. WhetTier thofe woiks of the flefh do not all dwelt iii thee, and live in thee, thpugh* thou Uveft not itt them: and though thou fiiid not all in thy tetnper, fee Whether thou firid'tt them. not ill thy fiatute. t^B Man's Corrnpion by l^ahire. 2. As to t\it intenfivenefs •, their deep radicati- on, their ftrong-hold, their great poffcflion, the clofe adherence, Rom. 7. 24, This convidlion is that which doth ^ Chriftian the greateft courte- fie of any I know of this kind ; and would mighti- ly engage the foul for firm adherence unto Chrift, that knows the Gofpel. I. As to the evil nature of it, or in relation to the motives of your lenfe and forrow, or what it is that makes it fo evil to you ; and fee that thofe be more folid, mpre fpiritual. Many take on, aiid are very much troubled at fin : but many times there is very much of fclf in it, and legal mo- tives. Objeft. Why^ JfJtath not a Chriflian feen him' felf lofl ? had fo much fight and fenfe of fini Ho\9 then can he have more^ at leafi need more ? Anfrv. I. A more confufed fight he may have had , but not lb diftinft, poflibly, and clear at leaft, as he may have afterwards, and Ihould endeavour for. What diftinft fight and fenfe of {m^tydia , or the Jaylor, or Zachem had, I know not : a confufed fight they might have, and diftinft in fome particulars j as the Jaylor of his cruelty, and Za- skcM of his extortion, &c. A^ts 16. 14, and ver. ^9» 5O5 i^' I^^ks 19. from I, to 3 1. I deny not but it might be diftin£l aifo, more univerfally, thoug[h .of a fudden \ but I do not know that fo it was.V, " Anfw. 2. If you mean fuch a fight of himfelf from thp word, as is not meerly fpeculative, but influential upon the heart, to affeft it ^ fin which fenfe Mr. Amis fays, all divine knowledg hath ex- perience "jS Jiiitn*s Corruption bj Natnre. lya perience accompanying it ^ : I fay, this h fuch as needs to he confirm'd and followM, whatever i^^ be, faith, or expererice: yid. Ames dt inm. nat.. Cfrgr. Anfw. i. Thofe that have the moft dillinft work ofconviftionjlenleoffin, and their ownloU eftate^ yet had need give diligence hereunto, though they have lyen long under luch and luch methods of <:onviftion, arid faw they could not but fin, at leaft in heart; and though they finned, yet they could not be humble, though they were humbled, nor believe, notwithilanding both •, yet, they had need attend, i/?. Unto Scripture revelation concerning the fame thing, idly^ To the Spirits difcoveries, or convictions of them, idly^ To the daily ex- perience of their own heart. They had need have them better grounded, and in a better manner fetled : for I cannot fee the light before conver- fion, and the' light after, both of one kind. J^fW' 4. If a Chriftian fee the Hltimummalttm^ I mean no more than that which will conclude him ablblutely loft •, yet not the Hltimum mdi : he is far from feeing the utmoft degree of its evil. Anf-w. 5. Senfe of fin, is either dire£l, or con- fequential, viz,, of what I find direftly working, or what I gather from what I find by ipiritual Argumentation^ which becaufe it depends upon fenle, may therefore be called fenfe, though not direftly fo apprehended, but by Argumentation arifing from fenfe, ^A^.^r. I find the reflex beams of the Sun are hot, therefore I conclude by rea- fon, help'd by experience, that the dired are hot alfo. To the cafe in hand, I find my heart in fuch and fuch a particular, deceitful, and defperately N i wicked, i8o Mitts Corruption hy Nature, wicked, tbeielbre I conclude it is To in the like, j^vf.becaijre ihcre is the fame common reafbn of one and the other, where the fame intercft is invol- ved. QueR. 8. How ^jould a ChriftUn do to orow in the jlght and fen fe of his natural corrupioriy i.e. in the difcovcry of the evil nature ef it, intention^ ex- tenfionj a:-:d alfo to he more and more offered with it? \4nfw. I. By attending to the rule, andthefpi- 1 its en'.ightning that, i. e. helping thee to under- fi:ar,d the true fcnfeand meaning ot it, Rom. 7. 7, 9, / had not kj::o\vn Jin, but by the Law. And how ome he to know the Law? by the fpirif, when the L aw can^e, i. e. when the fpirit brought it home. The Golp:l is a rule alfo, to which thou muft at- ,- tend for the difcovcry of Golpel-fins, Mat. 14. ^i, thoit of little faith, wherefore didjt thou doubt? jinjw. 2. By felf-refiedion, and attendance to the heart, compared with the rule : How would you [now fin in any aftion, but by^ comparing it with th: law and rule, which commands or for- bids fucli aud fdch things ? Is not attendance then to the {linings and workings of your heart, con- trary to the rule •, the way to know your finful iiatire, Few. 7. 14, 'The Law if fpiritual, but I am cjirnalj fold under fin. \'^erfe 2i, When I would do ooody evil is prefent with me. How did he know what was good, but by the rule ? How did he know he would do good, but by obfervation of him- i'df, in compare with the rule ? So how did he know evU, but by the rule? How did he knowm/iv^/ prefent, but by attendance to his own heart, and >vhat he found ftriving there ? u^nfw. i. Mtn^s (^orruftion by Nature, 1 8 1 An^xv. \. By obfervation or notice-taking how it is with us, when God withdraws his influence at any time more or leis : for while we are affift- ed and ftrengthned, we leis attend, and are Itfsj able to diftinguiih what nature contributes, and what grace : Therefore it is , God if me the or- dinances of jufiice, they take delight in approachiug to God. Here in truth God repreients them as a people unrighteous , though h much taken up with the means of grace, and outward ceremonies. For they were far enough from the end, or the means in the right ufe of them ', To grace, and " gracious aftings, or performing duties in a gracious manner, they are blind and liftlefs. 4. It appears by their praftical ignorance, and difguft of the main faving myfteries of the Gofpel. As, I. Of the myftery of Jefus Chrift, as the Apo- ftle calls it, Col. 3 . 2. They can make nothing of ^ it: B^an^s CcrrtipicHhytJatnn, 19^ it: or if they do, they wholly difguft it. To be fo near Chrift, as to be one with him in a myftical union, or truly moral either, they cannot indure to think on. For Chrift to he believed on in thi world, is one of the myfteries the Apoftle makes great without controverfie, 1 Tim. 3. 16. They cannot apprehend him fuch a precious ftone, fuch a corner-ftone : And therefore to them he is 4 ftone of ftumhling^ and a, rQc\ of offence^ i Pet. 2. 6, 7,8. 2. By their practical ignorance and difguft of the way of faith. To eat the flejh of thefon of man, and drinh^his blood '^ this is a hard faying, Jojj^ <5. 5j, compared with verf6o. When Chrift faw his hearers were offended at this, he explains it, verf.di, It is the fpirit that qmckens \ the flejh pro' fits nothing, i. e. they are to be underftood fpiri- tually : ( For what if a man fhould eat the very flefli of Chrift, as they feemed to underftand it , would this fave him ? much lefs will the facraraen- tal bread alone ), q. d. Chrift as incarnate and crucified, is to be received, and inwardly digefted by the foul that would be faved. Yet for all this, they went back, they believed not ^ and Chrift knew fofrom the beginning: Therefore faidi unto yoH, No man can come unto me, except it voas given unto him of my father, q. d . You never did frono firft to laft rightly underftand or believe • nor now have you any mind to it. Shall I add, but it is not given to natural men of the Father, Srgo f }. By their pra^lical ignorance of regeneration, and enmity to it. How can thefe things be , fayes Nicodcmns ? Joh, j. 9* He fecm* to bia moderate 192 .. Mun-J Corruption hytiAlurt. man ^ to have Ibme inclinations to hear-, and not to come with a defire to cavil ^ he was a learned man, a mtifter in Ifrad^ wtxL lo. And yet he is at this rate, iindthatnotat firftonlyjas -yfr/ 4, Hov0 can rf. man he horn, when he is old, &ic. B'.it at laft, though Chrift had explained it, proved it, lliewed him the rcaibn of it , v:rf. 6, That which is born of th; fiejh^ is fiefi) : Yet at laft he tries out, How an thefe thir?^f be ? Nicodemns alone lies not under this imputation of ignorance, bat all the carnd hearer's in the world, eVen e- very natural man. Mark therefore how Chrift much for the fourth par- ticular. ^ ij. It appears by their facility and pronenefs to all that is evil and wicked ; and not only that which is evil in circumftance, L«^. 6.45, An evil man out of the evil treafnre of his benrt, bringeth forth th.tt vfhicb ts evil, tjo,<(m, as naturally as a tree MAn" s Corrupt ten by l^itnre, 1^^ tree doth its fruit. But is every natural mm, this evil man ? yea, if he as naturally bring forth evil: butfohedoth *, or elfe he is naturally good , and fo naturally brings forth good things, 'Ra:7i. I. 29, Being filled with all HnrighteoHfnefsy forni- cation^ wickednefs, &c. But thele vs'ere judicially fo, you'l fay. But doth God in Judgment put wickednefs into mens hearts ? Though therefore by Gods withdrawing his preventing-grace, it had more vent •, yet it Was theire before. To fay they contrafted them *, is but to fay what I fay : For they muft have hearts full of wickednefs to contraft them,gracelefs hearts, prone to them •, had they had any feed of God^ they could not have been at that rate, i J oh. j. p, His feed remain- tth in him^ and he cannot jin : But look a little forward to the next Chapter, Ror^. 2. i, and you will fee every man under the fame condemnation. Therefore thoH art inexcnfahley O man^ xvhofoever thou art, that ]Hdge(l : for thou that jndgefi, dofi the fame things. How fo ? What, every man a- like? What, every natural man chargeable with that black Catalogue ? Yea, becaufe his heart and inclination is the fame: and therefore according to Scripture-phrafe he is laid to do the fame thing. The Jews, though they would eafily grant the Gentiles were bad enough, and would judg them, i. e. condemn them*, yet they counted better of themfelves. But the Apoftle makes them all alike as to the propenflong of their nature. 6. This appears, becaufe they lay their founda- tion upon the Sands 1 and take up with any thing-, fomething at (eaft which is notfolid. I. Generally and ordinarily with their oWii O J)re* 1 94 , Man''s Corrnpion hy feature, prefumptions. They have confidence in the flejli^ Fhil. ^ ?, 4, almoftany thing will ierve turn. He that hath leaft to lay, yet thinks he hath e- nough. 2. With a form of godlinefs *, this is common, 2 Tim. 3.5, Having a form of godlinefs^ yet deny , ing the power. ?. With checks of confcience, conviftions, and legal forrow. 4. With fome efTays and endeavours only, in a way of means-ufing, after Chrift and Grace, 2 Tim. I. 7, Ever learning, and never able to come to the kr.'owledg of the trnth. 5. VVith fome meer paflionate, unaccountable meltings, without any ground or reafon ;, as cry- ing at a Sermon. Though it might poffibly as well have hapned at fome Tragedy. 6. With fome mens fay-fo, and good thoughts of them ♦, while the prophet fpeak. peace, peace, Jer. 6. 14. 7. With fome miftaken, or mifapplyed Scrip* tures. 8. With fome kind of joy, and tranfports only, Matt. 1 3. 20. 9. With fome kind of common inlargements, Heb, 6. 4, 5. 10. With ftfong fancy and^imagination, with- out any Scripture-ground. 1 1 . With fudden impulfes, and impreflions j though they know not whence they are. 12. With a meer blaze, and lamp of profelTion *, lamps without oyl. Matt. 25. 7. And there are two things which make it fo, i. e. make them fo ready to take up with that which is unfound. I. A iiafi's Corruption hj kature. 195 1. A deceitful heart, which is deceitful above ail things^ Jer. 17.9. Which place fome explain re- latively to the bufinefs in hand. For the Pro-* phet had blefTed thole that truft in the Lord, verf.j^ truft', yea, t\\t^ trnftedinthe Lord: The Prophet anfwers, The heart is deceitful above all things. Ifa. 44. 20, A deceived heart hath turned him afide, that he cannot deliver his foul , nor fay ^ is there net a lie in my right hand ? 2. A willingnefs to take up with any thing but the truth, Kom. i . 28, hven as they liked not to retain God in their l^owledgy &c. Verl'. iS^That hold the truth in unrighteoufnefsy KAJi-x^o^av deti- nentinm fen fuffrimentium veritatem. Therefore it is, men run from this opinion to that *, run through all Religions ( as the vulgar fpeak ) be- caufe they would avoid the truth, and run from that which hath Foundation. Therefore it is^ , men feed upon Husks, as the prodigal , rather than return to their Father. 7. They are properly workers of iniquity, iM, evil-doers in Scripture-phrafe, and Scripture-fenfe, They are properly Pognaleaven ^uhlit* Ih aftottTt- Av, K for th^Y are gracelefs ( as we have been proving all ^longj and fo pnnot ftangl in thp Covenant of Works J Mm2*s Corrupt ion by Natftre, l^^i works ; nor in the fecond, becaufe they are Chrift - lefs, as well as gracelefs. And lb I leave it, and proceed to the third thing in the Dodlrine. Fart 5. Natural men are unprofitable, or good for nothing, >'/x?«a9H his Religion was mecrpo- ' . licv. Man's Corrnpthn by Nafun 20 r licy. A vine is profitable when it yidds fruit to him that drelTes it, 1 Cor. 9.7. 2. Becauie a natural man is unprofitable to himlelf •, nay, a man may be proftab/e to himfelf^ Job lays, Job 11. 1. Yea, a wife man may in fome- tbing or other, fome way or other. In a fenfe, natural men are profitable to themielves*, .buc then you muft make themielves little befides body andcarcafe^ this they may heap up and lay toae- ther : But Chrift throws down all this with one word, what is a man profited, if he fiiall gain the whole world andlofehis foul ? Matt. 16. 26. And yet, for what a poor pittance of this world do men lofe th?ir fouls for ever ? That is clear gain then that prOiits the foul. Thus natural men do themielves no good, nor can : for they an a nation void of conn f el , neither is there any under - Handing in them^ Deut. l^, 28. Oh that they mere mfe, fays God, v. 29. ^ If natural men be fo corrupt, then, i. They are paft mans cure-, it is a mod deplorable cafe to fee men under the Preaching of the Gol'pel to be little the wifer , and nothing the better : But who can bring a clean thing out of an unclean ? not one. Job 14. 4. If the humours of a man's body be all corrupt, he needs a Phyfician that can raife the dead : That which is hern of the fief j, is fiefo ^ and that which is born of the fpirit, is fpirity John ,v(§. It muft be the Spirit of God alone, can preach fuch men to God. 2. Then thole men go an ill way to work, that take it for granted, and prefuppofe there is ibmething in nature to recover it fclf-, there is indeed natural underflanding, and natural will ^ but 202 Man*s Corruption by 'Nature, but there is no integrity, no founclnels in them ; and can therefore enduce nothing fpiritual. This is but to nurfe men in a prefumptuous felf-con- fidcnce, 'E,7^e\. \6. 2, Son of man^ caufe Jernfaleift to know her abominations , J. At what a lois does this make the poor fen- fiblefinner? he can neither do for himlelf, nor any way deferve that God fhould do any thing for him ^ he muft be abfolutely beholding to the Grace of God, and the Redemption of Chriflr, to make a cure for him, i. e. to do all the fpiri- tual part of the work*, to renew and regene- rate his heart, though he muft ufe all means, as a man in a fad condition would, 4. Thismayceafe that difmay and aftonifhment Gods people are apt to be in, under the difco- very of their own heart. Whatever kind of fm fliou findeft ftirring in thy felf, know, that this fimply fignifies no evil ftate : it is indeed the ilTue of thy corrupt nature, but if it reign not, thou art in a good cafe for all that : His fer- vants ye are to who n ye yeild your fches to obeyy Rom. 6. 1 6. 2. Are they loathfom to God ? 1. This (hews men are either very ignorant ordefperately fecrre, that are not at all affe^ed with this ; that can be as light-hearted and mer- ry, as if they were God? minions and favourites. Either of thefe is enough to prove they are of the perfons we have been convi/>ing all this while. What if thou dyeft in this condition and be fummoned prefently to appear at Gods Tribu- nal ? thou ait as one ajlee^ upon the top of a mafly Fr9V. 2^. 3|. 2. Then Mart*! Corruption by Nature* 205 2. Then 'tis not all the pageantry and out- ward appearances, nor all the external applica- tions in the world will make them acceptable : it is not ftrowing flowers and herbs will keep them from {linking. If loathfom becaule cor- rupt, the way to become acceptable , is firft to become found and fincere. It h not painting that makes natural beauty, or commends a per- fon to an impartial eye : 'tis true, a perlbn is not acceptable but in Chrift ^ but a found heart applies it felf to Chrift. The works are accep- ted in the perlbn, not the perfon for the works. Men are generally miftaken that think by their doings to work their perfons into acceptance fifft. 3. If unprofitable and good for nothing, 1. Then nothing can keep a natural man in crccUt with himfelf, but ignorance and nnbelieL How loathfom would this render him if he did believe he was good for nothing, for God, for himfelf? He is neither according to the Law of Creation, nor the rule of Redemption. 2. Then they may know their doom, Mat. 25. ^o, Caft ye the unprofiiahle fewant into ut- ter darknefs. Mat. j. 10, Every tree that bring- eth not forth o-ood fruity is hewn d wn and caft in- to the fire. They that are good for nothing, can never expeft to hear that comfortable word, Biige hone ferve^ Well done good and faithful fer- vMty Mat. 25. 21. If any fuch think, he may lalve himfelf from Luk^. 17. 10, So liherx-ife ye, when ye fliall have do le all thefe things which are commanded yoHy fay , we are unprofitable fervants ^ he is much miftaken : for unprosfitablcnefs there, fignifies 204 Man^s Corrttption by Nature. fignifies their non-meriting from the belt, though they are not without good-works. Qiu'ft, If a man have been corrupt^ and unpro- f table all this while ^ hove may he do to be otl. erwife ? An[w, He will never be profitable, until he get into a new ftock, Joh. 1 5. 4> As the branch cannot bear fruit ef it felfy except it abide in the 'vine ■- no more canye^ except ye abide in me. Ver. ^ 6, If a man abide not in we, he is cafi forth as a branch., and withered. 2. Until hs get a new nature. Mat. 7. 17, u4 corrupt tree bringeth forth evil fruity and a good tree bringeth forth good fruit : The branch bring- eth forth fruit, becaufe it receives the fap and nature of the vine. He that is jaynedto the Lordy 96 one fpirit, l C^or. 6. 17. CHAP. Mah'^s Corruption by feature* 205 CHAP. xir. Ver. i.*~\^HeTC /V nofiethat doth goody no not one, X. According to the original, there is not doing good, even not one. When we fpoke to this Propofition, ( for the words are a pro- pofition in themlelves ) from the firft verfe, I di- ftinguiflied of good, iji-, Good is either Moral, or Spiritual •• idly. Materially or formally good, 1 only defire you to look back, if you pleale, and pafs on more particularly, to enquire into this phrafe of doing good, towards the better explica- tion of the thing. There is implied, I. An aiming at the good we do *, for 'ds impoflible a man fliould do good, i. e. do good well, that never minds nor means what he doth. Thus David {:iid, Pfal. 119. 121, He had done yidgtnent andjufiice. They are great words, ver, 117, will explain it, / will have refpeB unto thy fiatHtes continually. 2 Chron. 24. 16, Th^y bu- ried Jehoiada amo-ngfi the Kings, becaufe he had done good in Ifraely both towards God, and towards his honfe. Which I fhould explain thus ; towards the houfe of God, for Gods fake. On the con- trary. Chap. 25. 2, u4maz.iah did that which is right in the fight of the Lord, bat not with a per^ feci heart, i. e. with aim to Gods glory. 2. There is implied, propenfo ad atlu,^, a rcadi- neis in doing good ; which is not ib much a fa- cility 2o6 Man's Corruption by feature, cility or dexterity ( which depends upon grea- ter ftrength and skill J as a pronenefs thereunto. Man can never be faid to do that morally, which he hath no heart to. In this fenfe David fays again, VfaL iip. i66, I have done thy cemmand" ments. This is a great word f as I laid before ), but I count the next verfe explains it, v. 167, My foul keepeth thy Teflimonies^ and I love them exceedingly. He had kept them out of love, and therefore had done them. I. There is implied data opera, with fct put- pofe and endeavour, i Joh. 2. ttlt. Jf ye k/iow that he is righteopu : ye know that every one that doth righteeufnefs is horn of him. 4. There is implied, a^lns continnns^ a continued aft, Pfal. 119. -^4, So jloall I keep thy LaX» con- tinnally, for ever and ever : which though it ad- mits of intermiflion or interruption •, yet it hath no abfolute ceffation. As they are faid to pray always, that ule this trade upon all occafions, Bph. 6. 18, Wherefore we labour y that whether prefent or ahfent , voe may be accepted of him, 2 Cor. 5. p, i. e. that we may do thofe things that pleafe him. 5. There is implied complacentia in agendo j pieafure and delight in fo doing, that is in fome meafure and degree, Rom. 7. 22, 1 delight in the Law of God, in the inward man. PWwas a doer, if any man ^ and yet he could not do what he would, ver. ) 9. But he delighted in the law of God: and therefore concludes, ver. nit. hirafelf to be Gods faithful fervant : So fhen with my mind, I my felf ferve the Law of God, i. e. with the whole renewed part, oppofed unto flelh^ i e* * th€ Matins Corruption by Nature* 237 the whole corrupt part: Not as fome would have it run, in favour of their wretchednefs, that they may expofe their bodies to Idolatry or uncle^nnefs, and yet keep their minds pure, Ffal. 119. 14, I have rejoyced in the way of thy Tefiimomes, as much as in all riches. Though e- very Chriftian be not of Davids pitch, yet he hath fomethingof David^s fpirit, 2. Tbe demonftration of thepropofition,That no natural man doth thus do good, 1. Becaufe they have no good root^ for the, firft ^dam can be no good root to them ', for nothing but fin and death came by him. The fecond Adam, Jefus Chrift, which is the only good root, John 1 5. 4, is no root unto them ', for they have nothing which joyns or engrafts them to him, therefore they can do no good. 2. Becaufe they have no root in them*, no good in them by nature. Why fliould I infill: upon that which I have been about all this while ? I only give you in that place, Rom. 5. 18, which 'Tad makes the long and the fhort of his dif- courfe from the beginning of the Chapter, TWn. 6. 16, His fervants ye are, who>n ye obey. There are therefore many good lervants in common phrafe, which indeed are very bad fervants : To fpeak properly, i. e. though they can do well if they lift, yet they will do nothing but what they pleafe. A good work muft be done, ex intuitu volnntatif divinnesp^J}, j. Bt- Mn^^s Corruption by Nature* 209 '.' 3. Beeaufe they have their hearts full of many ■'bitter roots, which are all in general oppofitc to well-doing ; and every one in particular to fome good work or other *, and thole altogether unmortified too. Some are of a general evil in- fluence, as atheifm. infidility, vanity of mind, darknefs of undcrftanding, hardnels and fenilefs- oefs of heart, &c. where thefe are in prevalency, there can be no good. You may as well expert corn where all is over-groWh with briars and thorns. So in particular, they have pride, con- itary to humility •, paflion, to meeknefs ; fenlu- ality, to purity ^ earthly-mindednefs, toheavenly- mindednefs *, thefe natural men arc full of, and th^t in dominion, i?«m. I. 29. 4. Beeaufe they have all of them a clofe a- o^jtheway toiti^ordefire it* crj cij»j ijiX'i ?iirii l^^? .rillor; '^ / vrf. ;p-r'- :-.r!l ?;if( Uar '. 'OhS^h, tr-Btit (^an/Jot they fr/fjtf ., .. ^ • ri'd '.^yiv i havt anfered this .ifn the fornaierdirf; coudc on this fubjea. This is materially gaod> l?at nathing to the purpofe in hand. 5 ica Jwi) to^ f Gbjdft. i. Why 'Way we not jafi{as fime havr fw4)t Thatnranatfrji voas made in an indijferency to good and evil? . .t"Li t Anfw. This is no Scripture-divinity, -that n(Jan was raadeinfuch aniindifferency, that he was e- qually inclinable to 'good and evil. 'For, i. Then 2iJii 1 what Maft*i Corruption by Nature,. 2 1 1 what means the Image of^God, in which man was created ? Gen. i. 27, God created man in his own i'^'Ug^'i in the image of God created he him. And the Apoftle explains this to be in kr.owledg, in righteoufnefs ^ and true holinefs ^ Col. 3. 10. Eph.4. 24. And was he for all this equally in- clinable to good and evil ? We was capable in- deed of evil, becaufe of the mutability of hisna- . ture. 2. This opinion makes the Image of God to be natural-underftanding, and free-will j and then the Devils retain the Image of God. 5. If it confift in free-will in their fenle, what is it, but to make God indifferent both to good and evil! Whereas he is neceflarily determined to good. Obje£t. 4. ThoHgh man have lofi fomething by the fall, yet not all : he is as the man going from •Jfrufalem to Jericho y Luk. 10. 30, bnt femi mor> tuus, half dead \ not fo difabledf but fome good remains ift J^p» : therefore fome good he may do. ,. Anfvf. I. Why is fin then called a man, an old m^n f Rom. 6. 6. Eph. 4- 22. Abody of fin y ibid. a body of death ? Rom. 7. 24. What do thefe Ipeak, but the integrity of it ? It isweakned in- .deed, and brought under in Gods people, but not in nap,ucal men. 2. What is the meaning of that phrafeolbgy then, Rom.6.6y That henceforth vpe jliould not ferve fin s' Doth it not plainly imply, that be- fore they did nothing but ferve fm? and he that -rfcrvesfui, whacjs he but a fervant of fm, ac- . wording tjO Chrifts-Iogick, Luk,, 16. 1 j, No man ^^^n ferve two ntafiersj. and Eom. 6. 20. When ye ■Were the fervant s of fin f ye Vfcre fre^from righteottf- P 2 ntfli 2 12 Man's Corruption by Nature. nejsf q. d. ye did nothing at all that was good. And fo the Apoftle backs his Exhortation to ho- linels : When ye were the fervants of fin, ye did no good at all : Therefore now, ye have all the reafon in the world to betake your felves to it, with all diligence. Quefi;. J. ^Ht vehy not one'> No^ not One. Anfw. Becaufe if one, he muft have an exemp- tion from the common (late of nature, and the univerfal curfe of God upon Adams Children. And what can any man (hew for that? Or, 2. He muft have an exemption by the grace of God . And then he muft be more than a meer Son of Adam, a Child of God : which can belong to no natural man, as fuch. Then, i. What riches of goodnefsjlong-fuffer- ing, and pateince, doth God (hew towards man 1 Ifa man had a iervant that could do him no good, but lie upon his hands, as an unprofitable burden, would he endure him from years end to years end ? And yet all is defpifed, little thought on, little valued. 2. Why do men cHcat themfelves with an ima- ginary righteoufnels, at the prefent, or preiump- tion for the future ? Though men be never io bad, debauch and debate themfelves every day, vet they will eftablifh their own righteoufncfs : Some good they have, and fome they do-, and this good they will let agamft their bad, and make account they may (hift well enough for heaven •, At leaft they have ftrong prfumptions, they can do good for the future, and will to. They will repent, and turn, and lead a new life, iind MAti's Corruptian hy Nature. 215 and make God amends before they die. They prefume at lead , they can do fo;Tiething which fliall commend them to his grace, and ob- lige him to do for them. And on thefe pre- fumptions, they are as well as can be. The cur- rent of time will fweep away all thefe refuges of lyes, and a few daycs more will undeceive you. 3. Why do men deceive themfelves, that they fhall be faved by Jefus Chrift ? The plain Englifh of this conceit is. That do well, do ill, do good, or do none , Chrift will fave them „ eipecially if they have but fo much time, as to call upon Cod for mercy : and 't may be, they will quote you the Text, Rom. lO. ij, For whofoever Jhall call upon the name of the L»rd, jhall be faved. It is ' not long fince 1 told you, that miftaken, or mil- appiied-fcriptures, are one of thofe fandy Founda- tions men reft upon. The true fenfe of the Text before us, is, Thit he is rich unto all that call np- en him^ be he Jew, or be he Gentile, that's no matter, as appears, verf. 12. But then, How pmll they call on him, in whom they have not be- lieved? Verf. 14. The fum is, he muft be one that calls upon the Lord in truth, and hath accept- ed of the Lord Jefus : which is another thing, than thefe men count of-, not a preliimptuous con- fidence, which faith they have alwayes ready at hand. Again, do not deceive your felves, to think that a believer is an evil-doer, i. e. an abfolutc evil-doer, for though he may do what is evil, and often doth •, yet, it is not with abfolute in- tention, inclination, defignand purpofc^ it is not a continued acl, or trade of life, ani th^t where- in i in 2 1 4 Muri'i Corruption by Nature. in he takes complacency, and blelTes himfelf: much lets is it a coude, and common way of grof- fer evils ^ wherein men will willingly miftake, (lay whatwT can) and believe, that a man may be a Chriftian, and a common Swearer, or Drunk- ard, &c. and yet blels himlelf in his wickedneis too. Qneft. But how jlwuld a natural man he con- vwced of this J that thefe are meer cheat s^ and that he can do no good? jinfvp. I . Let him mind the carriage of his heart, in his duties , wherein he counts his Religion lies *, and fee, whether in them he really ftand affefted towards God, and upon what account. 2. His graces, or his gracious aftings ( as he counts them j his faith, and repentance, (^c fFot k'c poffible a natural man may go no day, with- out fome (hadow of repentance , &c. Let him mind, I fay, what Fountain they come from, and whither they tend. Obferve whether they be not Ibme natural ilTues, and meer felf, from firft to laft ; his repentance, fome kind of natu- ral revenge for wronging himlelf. ^ Whether Chrift be any more to him, than* he is to every body •, good in the general notion' ofa Saviour, witl]oucany fpecial relation to him, or defire of it. 4. Iffo, then you fee how this Doftrine makes Way for Chrift-, and how fuhfervient the Law is unto the Gofpel : Why the law was addedy as the Apoftle layes. Gal. 3. 19, and why it is preached. It unbottoms a man quite, that he may build upon the Foundation. If a man can do no good , it drives to Chrift, as an univerfai Saviour, to give us falvation, and work that in us fvhich accompanies falvation. 5. What Manx's Cdrruption hj Nature. 215 •^^^ 5- What remains then, for a poor, humbled, convinced finnfer, but to take to the remedy of the Golpel , which exhibits one that wrought righteoufnefs for us, and that works righteouf- nels in us ? Let us not go on preluming ( as we ufe to do) of our own power andftrength, and What we could do, nor flip into that other by- way of defpait *, but avoiding thefe two rocks, di- reftly fteer our thoug hts and coucfe towards the Lorcif Jefus. It reniains only to give aniwer to a Query of two, and I will fliut up all. ' (5h5^* ^' ^^y *^ ^^^ Do^rine fo ingeminattdf and repeated} We have it, verf. I, verl*. j. Pfal. 55. and yet again Rom. 3. from 9. to 20. u4nfrV' I. Becaufe man is a very proud creaturcj and this Doftrine wholly humbling : And there- fore as it hardly enters, lb it is inculcated again, and again. 2. Becaufe we are hardly brought to believe it, when all is done •, all Scripture Teems to be too little fometime. i. The Holy Ghoft forcfaw, that this Doftrinc would be mightily oppofed with great fubtilty, and many declamations. The Devil is againft it , the Pope againft it ; men of our own ProfefTion againft it *, and ( which is worft of all ) our felves againft it, as I laid before. 4- Becaufe it is highly advantageous well to learn it. For, 1. It brings a natural man tn proxi- mam potentiam, into an immediate difpofition for the revelation of grace. 2. Becaufe the evidence of this is,.of great advantage in many puzling temptations about effeftual calling. 3. Becaufe it P 4 doth 3 1 6 Mans Corruption hy Nature, doth more and more prepare the way of the Lord, anddifpofe the foul for his better reception. Queft. 2. But why, fnch a vehement exdufive at the Ufi ? No, not one. Anfw, I. Becaufe man is very prone to grant it, as to others, yet deny it, or not own it, as to himfelf: as may be gathered from ^am. 2.1, wherefore thou art inexcufable^ O man, whosoever thou art that jud^eft, &c. Every man in parti- cular is apt to judg fo well of himfelf, that if there be but one in the world exempt, it is he. 2. Becaufe unbelief is highly critical. It would be turning it off as an indefinite propofition, not owning it as an univerfal negative. It is Ibme- times io critical, there is no filencing it, but by negleft and contempt. Though I have now done fpeaking to this fub- ytCt •, yet (hould it be the fubjeft of our every- d^yes Oblervation ^nd Meditation. FINIS. MAN 'S SALVATION B Y FAITH ON THE Lord Jefm CbriJI; Grounded on Acif i6. 31. f-7 " ♦ » r ' , ■ ' ) •' — ' — "- ' : — I II 1 1 - ^ "^^ jlEADER, T Hough I am not forward to trouble thee rvith tpords 5 yet: it is not jit I Jhonld he wanting to thee in what is necejjary. If the former Difconrfe hath had its intend* ed Work upon thee^ thou would'ji then defire to hear wore. I now fappofe thee to h;now the abfolute necejfity of Faith^ and its great concernment, I fuppofe thecy with Paul, tremblinir and aftonifh'd, Aft. 9. 6. Then (as Ananias told him) it is neceffary thou fliould'ft know his Will, and fee that juft one, and fjoHld^Ji hear the ig[l yoMy that feareth the Lord, that obeyeth the voice of his fervam ', that Vfalketh in darkncfs^ and feeth no light ? If a Child of God Ihould go doubting of his Salvation out of the World , I fee it no neceflary conclufion , that therefore he had no Faith. If it be not a necef- fary concomitant, much lefs its proper objeft. J4rf.*4. To believe my fins are pardoned, is the belief only of a propofition *, and the belief of all the propofitions in the World , fimply as llich, will fave no Man. Yet I grant, 1 . Pardon of fin is one of the great confquents, or effcds of believing in Chrift. yifts 10. 43,'* To him give all the Prophets witfiefs, that through his name^ whofocver believeth in him^ fhill receive remjpon of fns'. 2. That upon believing, there may beafTurance of this, £ph. 1-13, In whom after ye believed^ ye were fealed, &C. * I There may be allurance alio, upon the very firft aft of believing-, if God lee good. 1 fay it is not impoflible, ylB. 16. 15. So I difmiis the Negative. 2. Pofitively, Jelus Chrift is the proper objcft of faving Faith. I mean, Faith is fo converlant about Jefijs Chrift , that he that hath the Son, hath life •, and he that hath not the Son of Gody hath not life., i Joh. 5. 12. He that believeth on the Son-, hath everlajiing life, Joh. J . ult. jirg. 1. Chrift every where, fo preaches him- fclf, the proper objeft. Matt. 1 1. 28, Come unto me all ye that are Vfuvry ({nd heavy laden , and ,r . ■ ■ ■ ■ ■ ■ ■ f on the Lord Jefus Chrifl. 225 I will give yon refl. Joh, 7. n? ^f '^^y »?^» thirfi^ let him come unto me and drink^. Joh. 6. K, / am the bread of life : he that comet h to me, Jhall never hunger *, and he that belicveth in me , Jhall never thirfl. Verf- 57, He that eateth me, even he Jljall live by me. It is manifeft in tihat Chapter, Irom verf. 29, to the end. Arg. 2. God the Father hath fo propounded him, Joh. 6.40, And this is the will of him that fent me J that every one that feeth the Son, and bc' lieveth on him, may have everlafling life. Rom. 3.25, Whom God hath fet forth to be a propitia- tion, through faith in his blood. Joh. 5. 16^ He gave his only begotten fon, that whofoever be lieveth in him Jhonld not perijlj, but have everlafling life. Arg. 3. Jefus Chrift is that perfon alone, which diredly anfwers to the laving Types. I fhall in- ftance only in two. 1. Of the Brazen Serpent, Joh. 5. 14, And as Adofes lifted up the Serpent in the wildernefs, even fo nmfl the Son of man be lifted up. The Brazen- Serpent did not cure, or lave, by believing that there was fuch a Serpent, or that I was cured whether I looked or no *, but by looking the per- fon wras cured. You fee how Chrift applies it, ^ven fo mufi the Son of man be lifted up, that who- foever believeth in him, JJjould not perifh, but have everlafling life, verf. 15. 2. Of the Manna. Joh. 6. 35, / am the bread of life. Verf. 48, / am that bread.of life. Ver. 5 1 , / am the living bread which came down from hea- ven ; if any man eat of this bread, he jhall live for ever: and the bread which I will give, is my fic(lj, nhich I will give for the life of the world, Vtr. 5&, This 2 2 6 Mart's Salvation by Faith This is that bread which came dovpn from heaven •' mt as your fathers did eat Manna^ ^c. Jirg. 4. That wherein the awakened, enlight- ened conlcience can find reft, and is truly iatis- fied, or may be*, That is the proper objert of Faith. But in Chrift the Soul ftnds reft. Mat. 1 1.28, Acl. 10. 36, He is -preachi/i^ peace by Je- [m Chrifi. Ifa. 11. 10, y^d in that day there jliall be a root of Jefs, &c. to it jhall the Gentiles feekji and his refi Jhalt be gloriom. Heb. 9. 14, How much more jhill the blood of Chrifi, purge yonr confcience from dead vporks} Chap. 10. 22, Let Hs draw near with a true herrt ^ in fnll af- furance of faith, having our hearts fprinkjed from an evil confcience. Arg. 5. The Blood of Chrift gives confidence at the throne of Grace : Therefore it is the pro- per objeft. For however men may have confi- dence which believe "not, but prefume •, it is be- caufe they are not awakened, and know not what fin means ^ or from natural temper, ' fpirited by theD^vil. The meaning of the Propofition, is a well-meailired confidence, that will hold by Scrip- ture-evidence : This only is through Jefus Chrift. Bfh. I. il, Jn whom we have boldnefs, and accefs with confidence by the faith of him. Heb. 10. 19, Having therefore boldnefs to enter ihto the holiefl, hy the blood of JefM. Though iill have not this confidence, that is nothing to the purpofe •, fome have. 2 Cor. 5 . 6, 8 , We are always confident, &c. we are confident, J fay • fome have, and all Gods people might have, if they knew their priviledg. J^rg. 6. it is Chrift wherein , and whereby, the profnife is given. Gal. 3. 22, That the pro- pitfi •• on the Lord Jefut Chrift, 227 niife by the faith of Jefm-, wight be given to them which believe. What pfomiie is this ? Verf. 16 tells us ^ To Abraham and his feed vpa^ the pro'- wife made. And what was that, but, / will be a God to thee, and to thy feed? Gen. 17. 7. Now iays the Text, He hath concluded all under fin, Id f God J that ye believe on him whom he hathfent. J. Then our Faith cannot be the proper ob- ject of our faith, or confidence •, we cannot truft in our trufting , nor believe in our faith , nor be confident in our confidence : for it is not Faith which faves properly, but Chrift. It is true, we are often f^id to be juftified by Faith : But the meaning is, by Faith, citm fuo correlato, as Di- vines exprefs it, i. e. by Chrift believed on , and fo fet in oppofition unto works. We arc julUfied by Faith, i, e. by Chrift believed on ^ and not by works, which was the queftion then in debate. This may undeceive many. Many are confident their fins are pardoned :, and this is their Faith. This many times proves a damna- ble miftake : For alluring themielves without ground, their fins are pardoned, they never look ferther;, and fo come fhort of Chrift and Salva- tion by him : Thefe are ufually the profene Ibrt. Some others may think indeed, that this is the oltifdi of Faith, and be pcrfivaded then- fins are pardoned, and be in a fafeftate-, becaufe they may have alto received Jefus Chrift, which is properly that on the Lord Jefus chriji, 279 that which faves. They believe in the Lord with all their heart ^ though they may be ib far mif- taken , in the notion of Faith. This may lerve to direft thera alfo, which becaufe they have not this alTurance , that they are in the favour of Godjd-c. think they have no Faith ^ whereas there hearts ftand continually fixed towards Jefus Chrift. 4. Then how admirable is the righteoufnefs of the Gofpel, *, e. the righteoufnefs which the Go- fpel declares ! becaufe it gives to God what he demands, full and compleat fa'tisfaftion : It brings Chrift, the Lamb of God, for its facrifice. Joh, 1. 29, For Chriji our palaver is facrifice d for ?«, \Cor. 5. 7. A believer in Chrift, may make a true and found Apology, before the throne of God, Vxor fplendet radiis waritiy the Wife is honourable in the rayes of her Husband. Col, 2. 10, f«r in him vffe are compleat^ iti'jrhn^o^iXvot^ It would be a meer calumny, to fay it fptaks of inward righteoufnefs. 5. It {hews what true ground Believers have of rejoycing and confidence^ according to the Apoftles exhortation, P/??'/. 4. 4, Re]oyce in the Lord always^ and again., I fay^ re]oyce. Such an objeft of oiir Faith, is ground of our joy. In the Lord., Jltall all the feed of Jfrael be jnfiified, and fmll glory. 6. This direfts all that are ierioufly looking after God, what to do in the firft place. Are you ftung with the fenfe of your fin^ , and the conviftion of a Natural eftate ? The firri: thing you are to aim at, is getting into Jefus Christ. So long as ever you ftanc! upon your own bottom, you are in an unfafe eftate. Perfons" convinced, are like People fallen into the River, that lay hold 2^0 Aian^s Salvation by Faith hold on any thing they hope may help them * or like Ibme fick men, that are for trying all con- clufions, before they will go. to the Phyfician- The firft thing is to learn Chrift, £pk4. 20, But ye have not fo learned Chrifl. Paul makes ac- count, if they were Chriftians, they had learned Chrift. You are troubled with fear of damna- tion, the wrath of God, the terrours of Hell ; you will never be rightly rid of thele, but by Jefus Chrirt- We arc delivered from the cnrfe of the lawy C^^^fi being made a cnrfe for uSy Gal, i. 15. Receive him, and then you may plead him at Gods Barr, and quit your felves-, which Di- vines call righteoufnefs by Apology. Lord , I was fo, and l"o, and bad enough I am ftill ^ (though my hej^rt be mightily changed, to what it was) but- Jelus Chrift fuffered the law for me *, ful- filled the Law for me : i. e. Jefus Chrift was righteoufnefs for me. God hath fet him forth for a propitiation *, if you will receive him as he is offered, you may not only get the burden off -^our back, but be one day as happy as an An- gel in Heaven. CHAP. on the Lord Jefus Chrifi. 231 CHAP. II. HAving fpoken to the Doftrine in general, 1 now refume it to a more p^irticular en- quiry : That we may be fteadily direfted to this objeft. Quefl-. I. Vnder'vffhat notion^ or confideration^ ts Chrifi the object of faving faith ? ' Anfw. Neg. i. Not as lecond perfon in Trini- ty barely : For as fuch meerly, he bears nopiore delation unto us, than unto fallen Angels. 2. Not as God meerly and precifely ^ for {o^ he could not be under the Law properly. 2, So he could not fuifer the curie for mankind : for God as God, is impafiiblc, as he is immutable. 3. Not as man only j for fohe could not bear up under his fufferings, they being equivalently in-- finite. ^ 2ly. Poftwely, But he is the objeft of Faith, I. As God-man, 0s«j'9po!r©-, T,hat Perfon that was Man, was alfo God. He which was born of the Virgin Mary^ was alfo called the Son of God. X<. I. 35. Joh.i.iiy No man hath af- vended up to heaven^ but the f on of man which is in heaven. • m iv loi \i§ s there, arc , Vffho though they will not faVj as thePapiJh, that we can firt^tly me- rit fahatton by our doing :, vf f Otyt that Chrijis o- ' bedience was only to procure (as they call it^ an acccptilation with God^ i. e. that a little Jincerity might ferve turn^ and he accepted for fahation-f in IV, & per ic, of and for it /elf Anfw. Obferve here , both of them agree in this, that we are faved by an inward righteoul- nefs : But more particularly, jlnfiv. I. Then Chrifl dyed todedroy theLavv, or to lax it, KttlaAvj-tf/, and not to fulfill it ; con* trary to his own word, Adatt. 5. 17, Thinks not that I am co^rc to defroy the Law or the Prophets : I cawe twt to dejlroy ^ but to fuljill. i. e. Chrift came not to make the Law not to demand its due of a fmner^ but to gwe its demand, by ful- filling what it required. 2. This is contrary alio to Rom. 5.26, Godfct him forth for a propitiation^ to declare his righte- oufnefs^ thjt he might be jnjl ", thoHgh a jufiifier of him that belives in Jefiu. Gods juftice requires the fiill, and the whole-, and Chrift died to de- clare his juftice, by giving in the whole : There- fore on the Lord Jefns Chriji, 237 fore it was not to bring it dov/n to an acceptila- tion. 3. Confider, how the Apoftle applies the Law in its moft rigorous demand to Chriftians that were apoftatizing from faith alone. Gal. 3, 10, For ds many 06 are of the workj of the Law, are under the ciirfe : for it is written, curfed is every one ''that continues' not in all things, &c. To let them know, that if they will be laved this way, it is a pert'e«ri: and exaft righteoiiiheis they muft have ^ and that fince , and notwithftanding the death of Chrift. We grant, that God doth not rejetH:, but ac- cept the fincere obedience of his fervants, and re- wards it too : But it .is becaufe their perfons are firft accepted in the perfe,Sl righteoufncls of Jefus Chrift. See i Tet. 2. 5, "To offer up fpiri- tual facrifces, acceptable to God, by Jefm Chrifi. Objeft. ^. But do not Divines commonly fay, we muf receive whole Chrifi, King, Trieft, ana Fro - phet, if we will he faved ? A divided Chrift will not ferve ? Anfw. 'Tis true , we fay fo •-, for all Chrils offices are to our purpofe and advantage: But the queftion at prefenr, is not, whether Faith re- ceive not Chrift, as King, Prophet, and Prieft : But what is that fpecial thing it ads upon, for pardon, and Salvation ? What is its proper a^r, qna yiftifcat, whereby it juftifies and laves ? MuU ta enim ad juftifcativnem rcquiru'/itur, que ipfa non )Hftificant. Amef. contra Bill. Many things are required to juftificiUion, which do not themlelves Juftifie. Qjuritnr cjnx Jit ratio, qua proprie dici- tur pftifcarc? We ask upon what account it is laid properly to juftifie ? R 5 Qu. 238 Mm^s Salvation by Faith Qu. 5. / now come to enquire y "whether Chrijl be not to he received as Prophet , and King , as well as Pricji ? Bccaiifc I vaould not be willingly way. ting to you, in any thing which ponld fct yoa right info great a matter as the obje^iof Faith is} Anfw. Yea. u-irg. I. Becaufe there is nothing inChrifts Me- ciiatorlhip, but is to be mad^ uie of by Faith. But his Kingly and Prophetical offices are part of his Media corfhip. ' I. Becaufe he is a Mediatour by power, as well as by price : To deliver m out of the hand of cur e:vill fave it from guilt; yet it cannot fee which -way it fhould come, and efcape out of the hands of its corruption." Now to eye the kingly and prophetical O-Ikes of Jcfus Chrift, as furnilliing to this, is t hit which draws the foul out to Faith, under all diicouragcmcnts. ■ 2, Thefe are ncc^^ffary alio, to continue the foul in a pcrfoverir.g eftate. • uirg. 2. God requires love and obedience , or nibmiflion to his Son , as well as Faiih in him. Kifs the Son, lest he be angry^ and ye perijl}, Pf. 2. 12. God having let his King upon his holy h\\\cnS:on^ vcrf. 6^ gives this admonition to great ones, vcrf. i o, Be wife now th(^re'orey O ye Kings : be instritchd' ye judges of the earth- Verl. i 1, ^.rv^ the Lord With fear. Verf. I2y Kifs the fon^ tiC. ofithe LordJefusChrifi, ^59 , &c. So Chrift himlHf declares his mind, Z«'<, 19.27, Tho[e mine enemies which would not that 1 jiwuld rei^n over them , bring hither , and flay them before me. Whence I argue, if they be e- nemies, who will not that Chrift fhould reign over them*, Then Believers receive Chrift as King, and Prophet, as well as Pri.ft: For they cannot be liippofed to be friends and enemies together. ylrg. 5. EUe a Man fhould be under the curfe, and under the blelimg, at the lame time : under the blefling, as having Faith, Gal. j. 9, So then, they that be of faith, are bleffed with faithful A- braham: under the curie, as not having a Faith which works by love. 1 Cor. 16.22, Jf any man love not the Lord Jefns , let him be Anathema, &c. Arg. 4, Elfe Faith were a dead Faith, if it be without works, or put not the Ibul upon iiib- jc»flion to Jefus Chrift. Jam, 2. 17, Faith, if it have not workj, is dead, being alone. Arg. 5. Saving Faith would elle exift without any other grace , and with the dominion of fin in the foul, at the iame time : But they that are Chrijls, have cracifed the fe^j, with its affeBions and htjis. Gal. 5. 24, as to the reign of them at ' leaft. How jlmll we that are dead to fin, live any longer therein ? Rom. 6. 2. Arg. 6. Faith is the aft of a converted crea- ture, foh. I. 12 I ^, Even to them which believe in his name : which were born not of blood, &r. but of God iytvh^tUAp, i joh. 5. i, Whofoever be- lieves that Jefiis is the Chrift is born of Gcd, i. c. whoever by a'ipecial afTent, as before: And vyhat- R 4 ever. 240 Mafx' J Salvation by Faith ever is born of the fpirit, is fpirit, Job. 3.6, i.e. ipintual", and io iuits with all things that are fpiritual *, therefore with Chrift as Ring , and Prophet. Jlrg. 7. From jflom. 8. i, 4, They who are in Chrift Jefm^ are [uch who walk^ not after the flejl^, hnt after the fpirit. And therefore have relpeft to Jefus Chrift, as fanftifying-, or in his pro- phetical, and kingly OfTices. ^ro^. 8. This Faith on Chrift's priefthood , is either holy, or unholy: If unholy, it can never be a r.ext^}^ or band of union between Chrift and the Soul '■, if holy, then by conftquence they lubmit to Chrift as King and Prophet. ^ ■Ar^.g. They receive Chrift whole, and all that truly receive him. Mind the Text, Atl. 16. 31, Believe in the Lord JefuSy^c. Col. 2. 6, As ye h(ive received Jejm Chrift the L ord. Thus having briefly dilpatched what I thought neceilary to be Ipoken, 1 fhall gather up the fum of this dilcourfe, and conclude with a few con- fedaries. The material objeft of Faith, voulce, is the perfon of Chrift, God-man, Mediator, as inveftfd with all thole faving-offices ', but the formal objeft, or that \vhich Faith hath peculiarly to eye, as the merit and matter of its non-con- demnation and ialvation, is Chrift working righ- teoufnefb. ' CofifeB. I. If Chrift as Pritft , be the proper objeft of Faith, as faving (as before explained) this dinfls us where to place our hope and confidence, viz^. in his perlbn, God-man, as ha- .'ving done and fufFered , whatever might bring us -into favour with God. As the 'general part calls I on the Lord 'jefns Chrift, 241 calls us to receive him-, io this in fpecial to eye his righteoufnels. Recourre 10 him as a King hath great iecuiity agair.ft the violence of cor« luption , a wicked heart , ard a raging Devil, rvho oi a roaring Lien walks about j &c. i *Pfr. 5.8. And Application to him as a Prophet, a- gainft the ibbtilty of the heart , and the blinds of Satan.- But that which gives us confidence at the Throne of Grace, when the Conlcience hath to do with Gcd, as an incenied, provoked, Ma- jefty , or a juft ]udg , is Jelus Chrift working righteoufnefs. fJth. 10. \q>^ Having therefore bre- thren^ holdnefs to (?iter into the holiefi ^ by the blood of Jf/k', &c. 22. Let w draw near with true hearts.) infullajfiiranceoffaithf^c. We find him therefore called our hope, 1 Tim, i. i, ^nd Lord Jefm Chrijl-, which is cur hope *, The rock^ , Mat. 16 18. Refl^ Matt. ii. 28. Lity of refuge^ Heb. 6. 18. Nothing therefore of our own will ierve turn in this cale. Gal. 5. ^5, Thou art a debtoiir to do the whole law. The High Pricft went into the fecond Tabernacle alone , not without blood, Heb 9. 7.* Conff^.i. Muft w^e receive Chrift, Lord and King, Prophet as well as Prieft •• This detc, becaule I chofe to fpeak to it in the lafl: place. Faith is fometimes called an aft : i. Becaufe of iis relation unto the objeft. And 2. Becaufe the on the Lord Jefus Chriji, 245 the perfeftion of the habit is in its a«fl:ing : But 1 rather call it an habit, for thefe Reafons. I. Becaufe the a^H: cannot be without habit, in •ordinary : For the Tree muft be good , before you can make the fruit good ^ the heart muft firft be right, before the iffueof it can be right * There muft be a believing frame, in order of na- ture, before there can be a believing. ^Bm eft cffiorefcetJtia habitpu , the 2^0: is the flow'ring of the habit. 'Tis true in Morals, the acts are be- fore the habits ', becaufe the habits are produced, ex repetitis aBibptif by repeated ads : But in Di- vine habits, there muft firft be an infufion, Jam. I. l"^. Avuhv cr/, &c. 2. Becaufe a true Believer is yet a true Be- liever, when he believes, in a^nfecHndo, aftually : He is a believer, when he fieeps, as well as when he wakes •, when he works, as well as when he believes : Yea, it is true, even when he fins through unbelief. Chrift tells Feter before-hand, to keep him from finking, / have prayed for thee, that thy faith fail not, Z«i^ 22. 32. Fail not! It fail- ed in aift. ' He was fo far from confefling Chrift-, at the prefent, that he denyed him thrice .- But yet it did not fail , ex toto, wholly : Therefore Chrifts look recovered him again to his right mind, by quickning the habit. I. I call it a habit, that you mayunderftand, that faith is not afting towards Chrift once in our life time, or once in a year *, as if it were an inftrument to be made ufe of only at a ftreight. Heb. 10. 38, The jnii ffjall live by faith : we are of thofe that believe to the faving of the foul. Yet what I fpeak here, I would not have con- ftrued 246 Ma.n*s Salvation by Faith ftrued to the prejudice of a death-bed Faith ; a* if it could not be true b'^ any means. 4. That we may exclude half-motions, and half-perfwafions, fome imperfect glances and vel- leities towards Jefas Chrift *, as that of Agri^^Hy jilmoj} thou perfwadefi me to be a ChrifiUn-, hv oKiy^ fxi nsuhti. We do not read that ever he came farther. It is not under the warmth of a Sermon, or fome common quickening, to be carried out in a kind of a pafiionate perfwafion towards the Lord Jefus : (they could find in their heart, &c.) but upon deliberation, or tamamonnt^ (i.e. as well advifed as if d -.'liberate ) : To make a free choice of him, and have their heart run after him, I mean, hanging and hankering this way. It is therefore compared to a Well of water, Joh. 4. 14. 5. Becaufe the act of faith is a vital a^l : and I do not underftand how this can be , unlefs there be an habit infufed to make the Ibul actually to will, and chufe Jefus Chrift. There muft be fome- thing put into the will which fhall difpofe it this way, Cennm ^y?, non velle cum voUtmHS, fed tile facity ut velimm^ Aug. It is certain we will, when we will*, but he makes that we will, not only by influencing the habit , but infufing. Yet I grant, Concefs.^ I. Faith may very properly be called an a^t^ as the Philofophers call the foul the a<5l of the body ivjiyix'"* '?^ <7ceiJ(.itlo( ^ becaufe it is i-h,-t which quickens the foul, and makes it alive to God; which yet I fpeak not in a feparation from other Gracesi. Comcfs. 2,' The Soul may at the very moment of on the Lord Jefuf chriji. 247 of its infufion, aft towards Jefus Chrift: for the Spirit having wrought the principle, may imme- diately alio influence , and draw it into adl : though the foul be firft in nature pafllve, in rela- tion to it \ yet it may at the fame moment of time be aftive alfo. Ccncefs. 5. The foul is then in beft plight,when together with the habit it hath the aft alfo. It is fad to think, Chriftians that have true faith, may yet be poor believers. Concefs. 4. The aftings of faith may be very quick, and imperceptible •, as the afts of the foul are, with which they are mJxt : as the water hath its under-ground'workings. 2. It is a gracious habit to diftinguifh it from all natural inclination; as fome men have great advantage of others, unto fome moral vertues, as charity, compaffion, candour, affability, cle- mency, liberality, hofpitality, &c. From a natu- ral ingenuity : So towards Ghrift, they may feem to be forward in believing from a natural credu- lity, whereby they are ready to believe every thing according to that of SolomoUyVtow. 14. r ^-Xhcfimple helieveth every word. Ghrift is no more beholden to any of thefe men, than to the Pcpf, or Maho- met : fhould they happen to live where thefe had the common vote, efpecially of the great ones, and wile o :.-, they were as ready to entertain them, as Chrili himfelf. Have any of the rulers, or the Pharifees believed on him f Joh. 7. 48, woulJ go a great way with thefe men. To be no more •inclined to receive Jefus Ghrift, than Antichrift, or any other that fhould come in his own name, is fuch a faith as Ghrift utterly difowns, and re- Kfts as unbelief. ,2. From • 24^ Man's Salvation by Faith 2. From a natural facility or eafinefs of per- fwafion : Ibme people are of liich facile tempers, you may perfwade them almoft any thing, with- in bounds of civility i elpecially feme that have intereft in them. They will eafily be of their Fathers religion, their Mothers pcifwafion, or their Doftours faith : Having mens ^erfons in admiral tion, Jude 16. But Jefus Chrift regards not fuch a faith , becaufe it depends not upon the excel- lency of the perfon commended, but the perfon commending. I. From general defires of being happy. 'Tis not every one that defires to be happv, that is prefently a believer : for every one woula fo : and becauie they hear that Jefus Chrift is the way, therefore they feem to have fome general com- pliance with him. Whereas they would have him their fervant only, not their Lord ^ their help only at a dead lifc,^ rather than as the author of life- to them. Thus when Chrift had faid, Joh. 6. ? ?, The bread of God is he which Cometh down from Heaven, and giveth life to the 'World: the multitude that followed, cryed out. Lord, evermore give us this bread, v. 34. So the woman of Samaria, before ever fhe had any exprefs knowledg of JefUs Chrift, but he had only told her, Joh.Ar- 14) Whofoever drinl^cth of the water that J fiall give him, fnall never thirji -^ cry es out, Sir, give me this water, v. 15. People under the hear-lay that there is no Salvation but in Chrift ; are ready to fay, O-give me this Chrift^ that neither know him nor the way to him, or are willing of his terms. 2. It is a gracious habit •, becaufe proceeding from on the Lordjefus chrijl, 249 from the grace of God, iCor. 1^.10, By the grace of God Jam what J am. And lb, it is diftinguifhed from all meer Moral Vertues, which have nothing of a Ipecial concourfe, but only are the excitations and produfts of a natural power. As all grace proceeds from the meer grace or favour of God, \o in peculiar, this grace of Faith, Rom. 11. 52, He hath cmcluded all in Mnhelief^ that he might have mercy. 5. It is a gracious habit, becaufe it makes us gracious, i. e. freely difpoies us towards God and Chrift, by working a refemblance of the Original whence it comes. As Grace in God is the dila- ting and opening of his heart to us in a way of rpecial mercy ^ lb grace in us opens and dilates our hearts to him again, and in peculiar this grace of Faith. Therefore you find that ufually when Chrift in the days of his flefh, called any after him, they prefently follow him, and prelTed into his fervice : That a man might wonder, as Elijah faid, What have I done unto thee ? While we with open face behold the glory of the Lord, we are chan- ged into the fame image J 2 Cor. 3. 18. Gods grace makes us gracious, free-hearted towards him. Queft. How may we know whether we have fach an habit of paith f or what doth it imply in its proper work^ upon the foul ? Anfw. I. There is an high eftimation of Jefus Chrift planted in that foul : Chrift is as it were for-' medin the heart, GaL^. 19: an imprels made oF him, muft needs make him glorious in our eye : As they cried out, whether fwuld we gOy thou hafi- the words of eternal life ? Joh. 6.6%. The name of S Jefui 2 tf O Man's Salvdtion by Faith Jefhs Chrifl is glorified in them^ .2 Thef. i. nit, h<^o^d^i}(u, is made glorious in them, Cant z. 5, u4s the ^pple-tree amongfl the trees of. the wood: fo is my beloved amongji the fons-, lays the Spoule. There is no compare of the trees of the wood to the Apple-tree: No more is there of any per- lon to Chrill, in his mind who truly believes. ' 2. . It implies a fweet, inclination of heart to- wards Jeius Chrift, fo as to i'eek union and com- munion with him. How fweet is bread to the hungry ! how pleaiknt is water to the thirfty ! Rev. 22. 1 3, He that is a-thirfi come. The name of Chrift before was but a name with him, but now it is dnlce nomen: Liks ^« oyntment poured forth. Cant. i. 5, Thy name is as oyntment poured forth. It was before as an oyntment in the Jpo- thecaries pot, that had an excellent name and fu- perfcription '^ but he never had the fcent of it, be- caufe it was not poured out •, but now he runs, be- caufe he fcents it. To fuch a one Chrift is as fweet as a Rofe, The Rofe of Sharon, C^nt. 2. i. of all fweets the fweeteft. S- It implies a conftancy in the foul ; it is ne- ver weary of him. Weary it is, becaufe it hath no more of faim, Heh. 10. dt. We are not of thofe which draw backet perdition, but of thofe which bilievey to the faving of the foul. Though as to fome aftions, or the manifeft actings of Faith, he is much at a lofs fometimes , yet he is always hang- ing and hankering Chrift-ward : he will not defert him by any means, i. c. freely and deliberately give - him up, as firft hechofe him. Peter, when he de- nied, went out and wept bitterly. Mat. 26. «/f. If he cannot believe, he comphuns he cannot j if he on the Lordjefui Chriji. 251 rnifs him, he runs after him ', if he find him, he rejoy- ces •, he bemoans himfelf if he finds him not. All the Devils in Hell (hall never make him deliberately part with him, ashcchofehim. Confe^. ]. Is it an habit? Then every believer , hath a root in him, whereby he is fmcerely inclined to Jefus Chrifi. His Faith is not fuch a kind of loole inconfiderate boldnefs, to go to him with ibme kind of confidence upon every aft of Teeming repentance;) .it may be upon every {Lord have viercy^ to take out his pardon (as ibme kind of notions men have, that God is gracious and propitious through him), when God knows, he cares not at all for his perfbn. But he that is a believer, is'joynedto the Lord^and is one ffirit with him, i Cor. 6. 17. There is fomething on the Ibul's part as well as on Chrift's part : It is not Chrift's apprehending him only, but he apprehends Chrift, and lays hold on him, J fa. 27. 5, (?r let him take hold of my frerigth^ that he may make peace with me. You always find an union in Faith, there is confent on both fides, as they lay : amicitia efi henevolentia mmuay friend- fiiip is a mutual good will. 2. Then there is fomething in every true be- liever, which might prove him to be fo, when he is in the dark as to ienfe and difcovery (the Sun is not canceled out of the Heavens, becaule it is hid under a Cloud) -^ a fweet inclination, a rooted in- clination towards Jefus Chrilt : For fo Faith is : For what is an habit, but that which inclines? And what is an habit of Fath, but what inclines to Jefus Chrift? And I mean not purtially, as the Author of happinefs in the general notion of it alone, Cant. 5. 8, // yon find him-, teH him I am S z Jck. 252 A/4«'j Siilvatitin hy Faith J'tk: If they could but reflciH: upon this, it were fnough to prove him theirs. Is it a gracious habit? ConfcU:. I. Then how vainly and ignorantly do they ipeak, that lay, They have believed ever fince they were born, or can remember? Believirs are horn not of bloody i Joh. 1. 13. It is not from thy ftock, or Parents: thou mayft have had good Pa- rents, and thy I'elf be bad enough. What a de- plorable inilance are the Jewsy u4braham\ feed ? They that are children of the promifcf as Ifaac was, are born after the fpirit. Gal. 4. 28, 2y. I deny not, but a perlbn may be born with grace ('but then it is not of nature, but of grace ), or have it very early : Yet, this is not fo common •, wit- nels the perlbns who commonly fay io, which I am now Ipeaking to. 2. This fhould for ever bring us into defpair of our Iclves, as being able to perform the conditi- on of the Goi'pel-covenant. People that are con- vinc'd, and under the workings of Converfion, are apt to think , that though Chrift fave rhem by merit, yet they of themldves muft perform what he requires, the condition of the Gofpel, viz.. Be- lieving;, but you muft be beholding to Jefus Chrifb for all, as well for Faith, as Juftification upon Faith : By grace ye are Ja-ved, through faith *, and ■ that not of yoitr fehes^ it is the gift of God, Eph. 2.8. ;;. This fhews the faith of the world generally to be counterfeit', for if faith be a gracious dii- pofition, that bears the imprefs of that grace whence it comes, and makes us free towards him again : Then that faith wl]ich makes men rather worfe on the Lord Jefif Chrifi. 25^ worfe than better, ( eis commonly the faith of the world doth ) can be no true faith •, becaufe they believe they (hall be laved , therefore they go on more confidently and prefumptuouHy in their fins. Examine your hearts, and i'ee whether it be not fo with you. I but touch upon this here, becaufc I have Ipoken more largly to this purpole ell'e- where. I CHAP. IV. Now proceed to the Subjeft of Faith, verought in the whole foul. Leaving the School-men to agree among them- felves, how one habit can be in two faculties, or whether it be one or more : This is clear ( as I hope will appear), that Saving-faith rauft be in both fa- culties, mind and heart. To make the better way to the following Dif- courfe, Fremife 1. AfTent is either to a Propofition, or the Perfon of Chrift, John 6. 40. i John y. 6. Prem. 2. AHent unto the truth concerntlig Je- fus Chrift, from the irtfailiable authority of Gods Word, is called Divine Faith- in the general, Joh. 2. 2^ Chap. 4. 42. " Prem. 5. This Faith or AlTent, is either common or fpecial, as before, jfage 5. Prew. 4. AlTent unto the truth concerning Je- ■fus Chrift, necelTarily precedes AiTent unto the S s Per- 2 54 Mans Salvation by Faith Perfon, i Johnl. 24, If that which ye have heard froyrithebeginmng^ ji)it!l remain in you '^ ye alfo jlialL continue in the Son-, and in the Father. Now, to prove to you that Faith is an -akX of the mind, confidcr well thcic Scriptures, J fa. 5 «;■ 1 1, By hishnovaledgy i. e. by the knowlcdg of hini,j?W/ my righteous fervant ]Hfiifemany. John 17. 5, This is life eternal., to ktiow thee the only true God, and Je^ fm Chrifi whom thou haft fent, &c. John. 6. 40, That every one which feeth the Son , andbelievcth on him., &C. GaU I- l'^,l6y When it f leafed God to rey ay the remains of it. yinfw. 2. It is not fo firm as to exclude all aftual doubting : O thou of little faith-, wherefore didji thoH ^oiibt.f Mat. 14. 3,1. It is Pfrer himfelf here re; j:rov«d. We trn(ied it had been he that Jlwnldhavei rejected Jfrael, lay the two pifciples, Lttk^ ^4. 2 1 . Lordy I believe, help than mine unbeliefs Mar. 9.24. It is a hard matter to keep up a clear AiTent unto ^e truths of theQofpel, becaufe here a man is ^t'to a total denial of himfelf. Senfe, realbn, and all but raeer pure faith, are againft it, a^ :one .:^ys : ,Xl-\e oppofition of corruption is Ibmetiraes more violent •, the concurrence of the D^vil fome- .tip^^es greater •, the alTiftance of the Spirit in its 4nlightping difcov^^4cs% conyij^i^jn^ is not always .jthe'Jame. ...,;> .,^ '■ . ^v.v>. '' '■'. . ■> f!r/:i3fj;A'partiardoubting, or doubting in part, will of neeelTity be, -i^cjiufe, If we knovc but tn parti, .'^iQaiL^'^MrPj wr.can Aflent but in part, Ign^ an abfolute fulnefs of faith, and perfwafion, wQul4 f^lqde, in6rm|ty, which is heavens qualification. «v^^'.'4- .^ times of ..temptation, and diftempers 0/ mc]ai]cl^oly^ jt may -bp.yery_ great at fuch a time ^ it may be true of many, what is reported of an E- ^^|iin^nt man jT/i-if iu the judcrment of his friend-, ^^e haJ^rr.ce enough for ten nten\ yet all ti^oJiikl^c ^o^-h^felf. B,lake cf the Covenant^ p. 5CO. ,,,;,j ;^^^;'Jut Pofiuvely. ' :. ' , ;.z. It isio mm itn AUent, as tadetermme the ';;;] on the Lord "jefus Chrifl. '257 judgment one way, John^-.^iy We knew that this is indeed the Chriii. Therefore it is called the ac- knowledgment of the truth, and not bare know- ledg only, Eph- l. 17, That he may give nnto yon the fpirit of wifdam and revelation in the acknow- ledgment of him^ iv rniyvaaet a.vl'iy 2 Tim. 2. 25. // God^ peradventnre may give them repentance^ to the acknowledgment of the truth : Which fignifies an owning a thing in particular. For when we ■ have only general apprehenfions of, and AflTent un- to the truth, and more particular alTeiit to the goodnels of the VVorld, fi.a, and creature •, then • particular apprehenfions prevail againft the gene- ral Aflent. And on the contrary, &c. .2. It is fo firm, as to be a praftical principle to the Ibul. So firm , as to have the leading, commanding voice in the main. Joh. 6.45, He that hath heard and learned of the father., comes. Before 1 leave this qucftion , give me leave to Englifh to yi u a few paflTages, in that learned Divine Chemmtim. Lidta. v.cl in ajjenfone , vet in dejiderioj vel in fiductay non e^ fignum tncre- dalitatis. Conflict either in aiTent, or in defire, o.r,.confidence,;is no fign of incredulity : i.e. ab- l^lute incredulity. Fidem jam in hoc \am in illo gradit magis la- hfirarey c^ tamen ejfe fidem. Faith is more weak, Ibmctimes in this degree, fometimes in that, and yet is true Faith. in fingulis hifce gradibuSy "Jirtutsm Dei in inftr- mtate perjici. In thefe feveral degrees the pow- er; of God is made perfeft in weaknels. r fides ertiip.\yiliificans^ nee fe^jvprrj nee in omni- hm-i eft lux ardens ^ fed fo^p^ linnm-y vix fipr.igans : non 2^8 • Mm^s Salvation by Faith 7io» fcmper clamor fonortu, fed Jape defidermm ok- fcitrnm. For jufti^ing faith, neither always, nor In all 5 is a burning light *, but oftentimes flax hardly fmoaking: not always a loud cry, but oftentimes an obfcure defire. L. cow lib. 2. cap. de juftif. p. 2 70. He quotes for it. Matt. 14.^1. Rom. 14. r. 2» Faith is an aft of the heart, or of the will, as appears, 1. By plain Scriptures. -^^.8. 57, Jf thou be- lieveFi with all thy heart. Rom. 10. 10, With the .^heart man believes. 2. It is explained by fuch afts as are the arts of the heart. 1. It is defcribed by receiving. Joh. i. 12, *To as many oi received him, he gave priviledgy &c. Col. 2. 6, As ye have received Chriji Jefn4 the Lordy &c. 2. By coming, Joh. 5. i^, T^ ^*^^ not come un- to me, that ye might have life. ]oh. 6. 55, I am the bread of life •, he that cometh tq me fiall never hunger '.J and he that believeth in me, fi^all never thirji. Verf. 37, And him that cometh to me, I will in no wife cafi out. What is coming, but aBm appetitiu rationalisy the act of the rational dcfire, z. e, the will? I . Scripture promifr uoufly ufes the aft of the mind, and the aft of the heart •, as implying one the other. Faith is Ibmetimes delcribed by know- ledg , as including the aft of the will alfo, Jfa. 5 }, 11, By his l^novpledg Jball my righteom fervant JHpfie many : And fometimes by the aft of the will , as prefuppofing knowledg •, Kom. 10. 10, With the heart man believes. 4. The on the Lord Jefttt Chriji, 259 4. The will being the commanding-power , the Soul never comes to Chrift, till that come. Rev. 22. 17, Whofoever will, let him take the water of life freely. Qii. Are there not other alls of faith ^ befides this of the will > >:u4fjfw. Yea, there are-, though they cannot he fcparate from it: as i. Afts of Recumbency, 2. Afts of Confidence. I omit that of Aflurance, becaufe it feems rather an aft of knowledg, than of faith •, though faith mud precede. ^ 1 . Afts of Recumbency ^ which feem to have fcmething of a venture , and ibme mixture of Confidence. Thus Faith is often exprefled, Pfal. 37, 5, Cemmit thy ways uKto the Lord, trujl nljo in him^ &:c. There may be many a peribn in a thirfting, longing way, that is pofcd to come up to this aft. a. Aftsof Confidonce. Heh. 10. 35, Cafi ?..ot away therefore your confidence., which hath great recommence of reward. Chap. 4. ult. Let m come boldly to the throne of Grace ^ that we may obtain mercy J &c. Thefe two, though they are excellent afts of Faith ^ when the foul can upon Gofpel-grounds and principles rife up to them : (1 fay upon Go fptl-grounds becaufe many are confident upon otheugrounds) yet if there be a wiUingnefs to receive the Lord Jefus, this 1 count the firft Ui of Faith-, and that which puts the pcrfon into a ikfe condition. The foul may be very earneftiy willing to receive Chrift in his latitude \ and yet rot dare to give the venture, or be confident m him ; 5 6q AUns Salvation by Faith lim : becaufe it may fuppofe it prefumption^ or think it is too much for it. A'iiirance having been counted an aft of Faith, and there being fomething of faith in it , I (hall Ijpeak a few words to it. I. Then AfTurance is properly the belief of a propofition ; as, he that believes jljall be faved. 1 believe, therefore I fhall be laved. AflTuranee is the perl wafi on of this laft propofition, or con- cliiHon. A man may believe this. That he that believes flull be faved •, but not being able to fee that he believes, cannot make the comforta- ble conclufion , Therefore I fhill be faved. There goes fomething, an exaft knowledg to alTurance, funlefs itpleafeGod to aft the foul lb high, that it comes under the qualification of any, or many- afts of Faith) as, 1. Of the true nature of fuving Faith. For, 1 muft know certainly , what that is, before I can kno^v, whether I have it or no. Now Di- vines thcmfclves having differed in this matter, (though there was always that which was laving maintained ) people efpecially may be at a lois herein. 2. Knowledg to difcern this. A man may know wh.it Faith is, and yet not be able to dii- cern that he hath that in himfelf in truth*, though he may perhaps fee fomething like it, which comes partly from the deceitfulnefsof the heart, the fubtilty of the Devil, the violence of temptation , the fumes of temper, and more e- fpecially the llifpenHon of the fpirit. o^wfj, that lived nearer thofedays, wherein this Opinion, That fiiith W'ti ajf/trariccy was mQre prevailing: Yet OKthe Lordjefus chriji. 261 Yet fays, ^t^ne adeo fufficiat adfidei effe, f ejuis toto corde, eligat Chrijl nm pro fervAtore fiio^ & corde teto adh(£reat ipji: CjJOtii,g Col. 2. (•,'^.L. 2. De caf. confcientU^ c.'-i.f.6i. It is il fficient to the being of Faith , if a man with his whole heart chule Chrift for his Saviour, and cleave to him with his whole heart. And Chcwnitipuy that lived in thole days, yet fays : De jide noneji fiatncndum ex fen fa confolatienis^ O" gandn fpiritualis. Sequitiir^jidH- ciammnejfe de ejfentUfdei. And again : Dem fen- fnm ilium pacts ere dent ibus foepe fuhtrahit^ p, 276. de juftif. We 11 uft not conclude of Faith from the fenle of comfort and fpiritual joy. It follows, con- fidence is not of the eflence of Faith. God often withdraws that fenfe of peace from believers. Is Faith AfTent, or an ad of the mind ? Corr alary i. Then, all ignorant perfons are fet afide as unbelievers. Faith laves not, but as it lays hold on the perfon that faves , and that is by confent and affent *, which can never be without knowledg. O that people would believe but this one thing, that if they be abiblutely ignorant, they muft needs be unbelievers. Chriftians are defcribed by their knowledg, Cal. 4. 9, But af- ter ye have known God, &c. 1 John 2. 1 3, / mite unto yon little children, becanfe ye have known the Father. Even the little children, the leaft in Chrift's School know him. Cor. 1. Then, what conviftions have you wrought in your minds concerning the Lord jelus? What apprehenfions, what judgments, what perfwafion?, not only what of hear-fay ? Joh. 16. 10^ He fliall convince the world of righteoufnefs. Have you heard and been taught by the Father concerning hi» Son 262 Man^s Salvation by Faith Son ? John 6. 45. Have you heard Jefus Chrift him' felt' Preach > £ph.^. 21, If fo heyehave heard him > and been tanght by k'w.Did the Ephejiant hear Chrift himielf preach ? Sure Chrift was dead before they heard the Gotpel, and yet they heard Chrift, i. c. Chrift did make fpiritual difcoveries of himieli" to them inthe preaching of the Gofpel. The queftion is then. What convit^ions have you in-wrought in your minds and judgments ? For thefe make Faith. Cor. I. Then, you muft feed your minds by meditations concerning him. Take heed you do not ftarve your fouls. What do you think that Scripture means, Judev.io^ 'BHtye^bcloved^bmld' ing Hp your [elves on yowr ntofl holy faith ? Can you build up your felves upon the principles of the Goipel ( which are here called the moft holy faith), and coniequently on Jefus Chrift? Is not he the anthor and fin ijl}er of faith ? Heb. I2. ?. Yea, yet notivithftanding Paid and the Apoftles were labourers and workers together with him^ I Cor. 3 .y. 2 Cor. 6. I, And fo muft you be in relation to jour felves. The Tree fucks that nourifhment, whereby it is rooted. The Reafon why Chrift is fo little to us, is becaufe we neglcft him, and the teftimony of him*, feed notour .thoughts with that report, nor dwell not upon thofe reprefenta- tions he hath made of himfelf : often read over his Letters, often view hisPidure, if you would have Chrift imprinted in your mind- Or. 4. Pray continually, that Jefus Chrift would manifeft himfelf to you, and fhew you the things concerning himielf, he hath written in hi'j Word. Chrift is a myftery, and a great myfte-^ ry , far above our ken and reach. Chrift himlclt muft^ on the I ord Jeffts Chhji, 2 63 rouft manifeft himfelf. Job. 14. 22. Often go to him for it. Bnt ye beloved^ building up your felvesy &c. Trayin^ in the Holy Ghoft^ Jude verf. 2c^ Praying in the holy Ghofiy is a main way to build you up, i. e. to help you to that which muft build you. 2. Is it an aft of the heart? {oral. i. Then, if thy heart be not after JefusChrill, thou art yet an unbeliever. Is it ' an aft of the heart ? an aft of the will? And what is that but willing and conlent ? Then if thy heart be another way, after the heart of thine abominations, or detain- ed by the World \ thou art yet an unbeliever, though baptized with Simon MngM , and won- dereft. If thou canft not call Jelus Lord, i {or. .12. J. Wilt not that he Jhall reign over thee, Luk. 19.27, thou art an enemy; God hath not yet fhined in thy heart. 2 Cor. 4. 6, His People are a willing people. Pfal. 1 10. j, If he cannot have thy heart, he cares not for tby et ccetera^s, what- ever they be. Cor. 2. Then it is not fear that makes thee a Chriftian, but will and defire. Though fear of being damned, may make people fcramble after Jefus Chrift-, yet fear is no principle of union and communion with him. Though no Man would have him , unlels conftrained ^ yet meer conftraint makes not Faith, nor thee a Chriftian. MetHS non efl magi^er diHtitrni officii. Fear is no mafter of conftant obedience. It is, // arfy man will be my difciple. Matt. 16. 24. // any man Vpillf let him come. Rev. 22. 17. Cor, 5. Then, to win upon thyfelf, to become a believer, you muft do as men would do, to per- 2 64 Mun'^s Salvation hy Faith perlwade and gain their hearts in other cafes: How is that? Sit down and confider ^ ponder .gnd meditate upon JerusChrid. It is is true, if the Lord prevent your meditations at firft , by quick and clear difcoveries of hirafeU , the bufinefs is fooner done: Buc the method that firft and lad you are to put your felf upon, is this. It is the wiU of the father y that they fee the Son, and believe. Job. 6. 40. And how (hall they fee, that never look ? Cor. 4. Then is thy heart after the Lord Jefus ; hath he gained thy will , he hath gained thee. Faith is the aft of the heart : and the aft of the heart is confent. Thou art a believer, though thou canft not be fo confident, nor make fobold with him as others can *, nay, though thou beeft dreadfully hurried, and harrafled with tempta- tions, though the Devil would imbitter thee by flrangeand horrible reprefentationsof him, make thee believe he is rather a Judg than a Saviour : Nay, though aftually imbitter'd, if habitually in- clined. This was the open proclamation Jefus Chrift made of himfelf-, Jf any man thirTt, let him come unto me and drinl{. And it was almoft the laft word he left upon Record to the World, Let him that is athirft come : and rvhofocver vfilly let him take of the water of life freely. Rev. 22. 17. Will, i. e. abfoiutely will , not conditionally , which I have clfewhere explained. CHAP. on the Lordjefus Chrift, 26$ CHAP. V. I come now to the third particular, The Obje»ft with the AS: ', or the Ad upon the Objeft, as in the definition , whereby it apprehends and receives Jefus Chrift. The Objeft I largely fpake to, in the firft Pro- pofitiori : Where I fliewed you the material Ob- jeft, and the formal Objeft of faving Faith. I fhall only prove here , that this is no nice di- ftindion •, and then proceed. k Confider, In other things, That may be the ma- terial objed of an avl, which yet as formally and diverfly confidered, is much another thing.£.v. gr. The body of Man is the material objeft,both of the Philofopher, and the Phyfician. The firfl: confider^ it, according to its nature and properties, as a body : The other confiders the fame body, but ifna medicahile, as expofed to divers Difeafes, and how it may be cured. So the School-Di- vines may confider Confcience, as to its general nature and properties-, the Cafuift, in relation to fuch and fuch particular doubts with which it is perplexed, and how it maybe refolved. Thus in our prefent cafe, ]efus Chrift in his latitude, Faith hath to do with ^ but this perfon as work- ing righteoufnefs, is that peculiarly which Faith hath to eye for Salvation. T QH^ 266 Jl4an^s Salvation by FdJth Qu. But what is this receiiwg Chrifl'> or what is this a^ in relation to this faiwg obje^. jinf. I have fhtwed you already, that it is the ?.ft both ' mind and heart: 1 now come more piirtijcularlv. to give you an account what it ira- plie.s.. I count rhere are thele lorn- or five things implKd., or ini'mafly conjoyned ir it. I. A b-ggcir^, lenie. z. A.a mingring defire. 3. Some free fubje^Hop to the w'!l of God for Salvation. 4. Af ptance of Chrift as a donative, cr-^a iiee gilt. 5. Conjugal coaient unto himi i)?, A beggarly fenfe in it felf. The Soul finds it felf in a poor eftate, an.l perifbing condition in it felf, and of it felf. For i. Chrift is a ne- ceflary good. And 2. Though necefTary, yet a Spiritual Good, fuch as the heart will not brook, until, 3. convinced of his neceflity. God is fain therefore to make a man poor, and bring him into the duft, that he may be beholding. Lnk, 7. 22, Vnto the poor , the Gofpel is f r cache d^ •inluyji) lvtx.y}iKi^op]eti, EvangeliHw andiunt (y- acci- pitntj The poor receive the Gofpel. He hath anointed me to preach good tidings to the meekjt he hath fent me to bind ap the hro\en hearted^ J fa. 61. 10. Which fignifies the moft inward trouble they have , becaufe they are at a lofs for Salvation, and Gods favour. Here note : It is not erery one that is troubled , though for fin, that is come thus for .• For he that can work for his living, and live by the work of his hands, is not an abfolute poor man. He that by better ordering, and diet, can cure himfelf, will not go to the Phyfician. Men that are troubled for fm, will many times not do as they did , but fall to duty> . ofi the Lord JefusChrift* 76 J duty, mend their manners and carriages, and be a little more obfervant than they ul'e to be: W^t that trouble which ceafes this way, is not well got off J but will either return again, or leave thee worfe than it found thee. That man is poor indeed, or a beggar in fpirit, who- knows not what (hift to make, but muft be beholding to others, or he ftarve -, that man is poor indeed, who is beat out of the conceit of his own lelf-righteoui- nefs and ielf-fufficiency. Objeft. But does not Go^s people complain, that they connot fo fee into their ovpn vilenefs^ and the flwrtnefs of their own righteonfnefs , hnt that they are apt to trufl in themfelves / jififw. Though they grow in more clear, folid, exprels convidions of their own unrighteoufnefs, and the need of the righteoufnefs of Jefus Chrift, yet truft to their own fufficiency is not a reign- ing fin in them, as no other. 2. It implies an hungering and thirfting defire. For no man receives any thing but what is good ; and what is good (efpecially, if incomparably fo j , the needy man eagerly defires. Chrift is propoun- ded under the notion of bread, and bread of life, John 6. i^i J am the bread of life. Ver. 51, And the bread which 1 voill give^ is my flejl^ which J will give for the life of the world. Which implies, men muft have an hungering after him. The like is to be faid of thirfting, which is the lame thing un- der another aliufi<^LVhen a perlbn is once come to this pafs, he ma^BRthout all doubt come con- fidently : If any man thirjl^ let him come^ &c! Joh. . 7, j7, Hq every one that thirfts, let him come. Ifa. T i 55.1. 268 Mans Sakiathfi by Faith 55. I. Sach are moft apt to queftion, whether tbey may come or no : But may J come ? Yea, come. 'Tis an aniwer to as many qutcries as you would make, to entourage and invite you to come con- fidently. I fhall go before 1 am called, fays one : I am afraid, it is too much preliimption in me to come', therefore they are invited. Sinners are in- vited to come, clpecially loft finners^ but moft of all hungring and thirfting finncrs. And I may tell you, this hungring and thirfting is the very can/a contlnens fideij the very feed and root of Faith,- the very efTence and nature of it : therefore they are pronounced bleffed at the prefent, Mat.^.df Bejfed are they that htmger and thirft after righte- oHfnefs. Only here take heed you miftake not the generjil defires of happinefs, for this hunger and thirft: See Chap, ^.verfe 51. ' I. Receiving implies a ready fubje«n:ion to the will of God for fupply : For he that receives, takes what is offered •, and God offers his Son, John 6.40, This is the will of him that fent me ^ that he that feeth the Son and helieveth on him, may have cverlajling life. Seeing God hath made this the condition and prerequilite of thole that will be fa- ved , the foul muft be brought to Gods terms, for he will not come down to ours : lets he will not, though he give this. Submiflion to this way of Chrift, i~. the hardeft way of all. If God had bid us go Pilgrimages, fay over never fo many Pater nofters-^ men would have done it: But this is againft nature, yet the loul in believing fub- niits to it. Faith excludes non-fubmiflion, there- fore receiving doth imply it. Hence Faith in this fcnle is properly called obedience, as being fub- miflion on the Lord Jefns' chrift, 269 miffion to'Gods will and way for Salvation(though otherwiCej-faith and obedience are often diftin- guiflied, aiid oppofc;dJ, Rom. 16. 26, Made known amougft all nations for the obedience of Paithy Rom. 10. 16, They have not all obeyed the Go/pel: For Jfaiah faith, Who hath believed our report ? They had not all obeyed, they had not all believed. Therefore alfo it is called a work, and the work of God, John 6. 29, This is the work^of God, that yebelieve^ i. e.that which God requires, and hath a prinriary reipeft unto. This non-fubmiffion to Jeliis Chrift, cut lihe Jews 0^ from all priviledg, as is implied, John i.i i, 12. 4. It implies a willingnefs to take Jefas Chrift as a donative or free gift. Chrift i^ the gift of God, John 4.' 10, If thou knewefl'' the gift of God^ and who it is that faith unto thee, &c. Ifa. 9.6, For unto us a child is born, and unto us d Son Ss given : If lb, then Faith muft receive Chrift, cTa'^esiV) giit- wile : for God will be honoured in all his gifts, efpecially 'his greateft ; poor beggarly creatures rea- dy to- perifh' will take any thing, and I thank you, Rom,\. 24, Being juftified freely by his grace ^ J'ufia'y^Vf dvV y^'tetji, It is not only by grace, but freely alfo: For Jofeph found grace in the eyes of Fharoahy but it was becaufe he had that which commended him unto his favour, as P. Martyr ob- lerves : But this is not i'o, but S'a^id.v, as well as ']jrx*'e'7'- And therefore 'tis God hath fet it up- on Faith, that he might have all the glory of it, Rom, 4. 16, Therefore it is of faith y that it •might be by grace y aa]^ x*^"' according to grace, or for nothing, as the Hebrev^. word which anlVvers to it, is fometimss rendred, Md. i. lo, Whoamongfi T I yoH 270 JUan^s Siilvatian hy Faith yon will Jl^it the dooYs^ or kjfjdlc fire upon mhe al- far : Chimnamy gratis^ we render itjj^ for nought. Taiil therefore fets all upon the account of mer- cy, or Gods meer bowels and grace, 1 Tm. i. 16, HAgn9«:/, J obtained mercy. If we could buy favour of God, or purchafe Chrift, we would j but we muft be beholding as beggars. 5. There is implied a conjugal confent to Je- fus Chrifl:, or taking him as a woman doth her husband. The Church is therefore called the Bride, John 5.29. Rev. 21. 9, Come hither^ and I will Jhcrv thee the bride, the Iambi wife. Eph. 5. 31, For this canfe jhall a man leave father and mo^ thsr-f and cleave to his wife. This is a great my- ftery :, but I fpeak, concerning Chrijl and the Church. Which (hews, that thefe expreffions are not Hy- perbole's, but real. The whole Book of theC^w- licles fpeaks to this. To make it clear, confider,, 1. There is a real union betwixt Chrift and a believer, John 1 7. 21, 22, 23. 'That they all may he one^ as thou Father art in me., and I in thee • that they aljo may be one in ui. Verfe 22, That they may be one as we are one. V^eric 2^,7 in them, and thon in me, that they may be made pcrfe^ in one. And this you iee, is ad fmilitndinem unionis Dei o^ Chrifli. Will any man fay this ismeer- ly moral? Moral union is an union of fpirits on- ly, this is of perfons : I do not fay perfonal, Coi. 1.27, Chrijl in you the hope of glory. 2. There muft therefore be a foundation of this Union," and the foundation of a real union, muft it felf be real : on Chrift's part it is fo i for he gives himfelf, £ph. ^ I7, That Chrisi might dwell in your hcayt by faith. Gal. 2. 20. On the fouls part on the Lord "jefus Chriji, 2ji part alfo it mufl: be real, viz.. Its confent to Je- fus Chrid, 2 Cor. 8. 5, They gave themfe Ives fir Ji to the Lord. RoiTi. 7- 4^ ^^^ ^(Z^* ^^'^ ^^^^"^^ ^^^^ /^ r/; snd defires to be found in him, not ha- ving his own righteonfnefs which is of the Law; but that which is through the faith of (fhrifl : The righ- teoufnefs which is of God by faith. He means not only the former works of his Pharilkilin, but e- ven his works in the ftate of grace, as appears by his prefent aflertion, vcrfe 8, Tea douhtlefs, and I count all thzngSy &c. and by the oppofition : but that which is through the faith of C^rifi, For inherent righteoulhels is not properly a righteoulnefs by faith, but faith is rather through it, viz., as Ipring- ing from the rootof grace in the foul. They that trufl-tnthemfelves, need no fnch Saviour, as thcGoi- pel 2 74 ^4«'/ Salvation hy Faith pel tenders ynever fufficiently confidered Law or Gofpel, themfelves or their Mediator. (^orroUry 2. This commends to us both the ftudy of the Law and the Gofpel together, and that both to good and bad. Of the Law, be- caufe by it comes the hnoxvledg of firij Rom. 5. 20. We think v/e tranfgrefs not the Law i"o long as we tranfgrefs not in outward diOi : but the Lawun- derftood in its fpirituality , fhews us that we are loft. And (^hrift comes to feek^ and t) fave that which is loft, Luke 19. lo. The ignorance of this, makes men lo ftumble at the confeffions of Gods fervants. 2. Of the Gofpel, becaufe this difco- vers the abundant and fuper-abundant fulnefs of Jefus Chrift for our fupply, Rom. 5. 20, Where fm Aheimdedj grace hath mnch more abounded. For it pleafed the Father that in him (lioidd all fulnefs dwdly Col. I. 1 9. That of his fulnefs voe might all receive y and grace for grace^ Joh. 1. i6. on the Lord Jcfits Chriji. 275 CHAP. VI. I Proceed to the Fourth Particular in the defi- nition, the end for Salvation. And becaufe this is capable of divers fenfes, I fhall fhew you what is congruous to the cafe in hand. ' DijlinBion I. An end is either of intention, or execution, i. The end of Intention is either Pri- mary, or Secundary: The Primary is, that which is aimed at, as the icope of all a mans defigns and endeavours, as the end of a covetous man, is to grow rich •, and therefore in the fecond place he buys and fells, &c. 2. The end of Execution is the effeft or event of the means in acH:, or the means ufing : as health is the ififue and efFeft, by Gods bleffing, of means ufed thereunto. But here confider, that there is a difference between the ifllie and confequent, and the proper effeA of a thing. Something is the iflfue of another thing which was not properly its caufe, but meer an- tecedent •, as for example : A man going to Lon- don^ hath an Eftate fetled upon him : this Eftate of his IS not properly the eff-d of his going to Londm^ \:~ i the iflue and confequent , it is the effeft of cne good will of his friend, &c. lo Salvation is the iiTue and confequent, but not the proper effeft of good works •, becaufe they have no deferving quality this way, though man had never arrived there without them, Heh. 12. i. With- 2y6 Jl^afr's Salvation hj/FAtth WithoHt holinefs no man jhall fee the Lord. <3ood works are the neceflary antecedent, but Salvati- on is the proper effeft oi receiving Chrift. DiiiinUion 2. Salvation is taken either, i. For the ultimate, compleat perfe but the proper effeft of believing in Chrift, or rather of Chrift believed on, and received. To underftand this, confider, I. That from receiving Jefus Chrift I come to have intereftin his righteoulhefs, Rom. 3. 22, Even the righteoufnefs of God which is by the faith of Je- fus Chrijl unto all , a}2d Hpon all . them that he* lieve. 2. The formal proper caufe of my Salvation is this righteoufnefs of Chrift received and imputed. Row. ^.21 f Grace reigns through righteonfnefs jun- to eternal life, by Jefui Chrifi our Lcrd, i. e. God dignifies us with this gre-at favour, becaufe he fees us righteous ; and this by Jefus Chrift, Rom. 4. 6, JEven as David defcribes the bleffednefs of the man to whom God imftiteth righteoufnefs with- out works. Ver. 13, For the promife that he fhonld be the heir of the world-, was not to Abraham or his feed through the Law, but through the righte- oufnefs of faith. I. Faith hath only the influence of a conditi- on or inftrument in this matter, Eph. 2. 8, By grace ye are faved through faith. Rom. i. p, See- ing it is one God which jhall jfijiifie the circumci- fion by faith, and the uncircumcifion through faiths Phil. I. 8, The righteoufnefs of God by faith. So that Faith brings (.hrift and the foul to- gether-, Chrift brings righteoufnefs, and that pro- perly brings falvati n. Salvation therefore is the proper 278 HUns Salvation by Faith proper conlequent and etfeft of Faith, or Chrift believed on. Concluf. 3. As Salvation for the future, or the happinefs of heaven, is the proper efFeft of Faiths {0 alfo inchoat Salvation, or the participation of it in this life. As, I. Pardon of fin, ijoh. 2. 12, I write unto you little children , hecanfe your fins are forgiven y OH for his name fake Afts 10. 45, To him give all the Prophets witnejsy that through his name^ who-' foever believtth in him^ fiall have remjfwn of fins. 1. Communion with God, ijohni. 5, That Vphich we have feen and heard^ declare we unto you^ that ye alfo may have fellowship with us : and tru- ly our fellowfjip w with the Father ^ and with his Son Jefpu ('hrijl. And what was that which they had leen and heard, but the life which was ma- nifefted, ver. 2 ? 3 . Peace and comfort : I mean folid peace and comfort, Rom. 15. 13, Now the God of hope fi^ you with all joy and peace in believing. 1 Pet. i. 9. Obje^V. How comes it then that all believers have vot peace y if it be the proper ejfeSb of faith Arjfw. 1. Heaven is the cfFe,cleny, contradids all fenfe and experience, as well as Scripture, 2 P^/- 1. 5, Giving all diligence, add to yoitr faith, I'ertue, &c. Hcb. 5. 14, Which by rea- fon of life, have their fcnfcs exercifcd to difccrn both good and evil, ^laV'v i^tv, by reafon of a habit: 'tis.the^very word the Philofophers ufe. Alid what is a good habit, but a principle difpofing to well- doing? , 2. That on the L ord Jcjlif Chrifl. 283 2. That there are certain infufed habifs, /. lijch a perfon, as more real than the world, and any thing in the world -^ more real under guilt, than finitfclf; and that he hath more vertue in him to iave, than fin to dcfnoy : ccnfidering the advantage of on the Lordjcfuf Chrifl. 28 j of fenfe, difadvantagc of things fpiritualj and that he hath neither will nor realbn to help him ? 2. Mans natural invagination runs in the way of doing. Confider Taganot (^hri^ian-, all the world over, you'l fini it fo, Mat, 19. 16, Good Mailer^ what jJjall I do that I may have eternal life? John 6. 28, Whatjhall we do, that we nmht work^the worlds of God? Even thofe convinced ones, ^^s 2, ^7, cry out, What fiaU we do ? Fancy is more real with llich men, than any thing, even groundlefs fancy : and they can never be brought to imagin other' wile, unlefs God (hine in the heart •, which is th^ thing I urge it for. Therefore infufion is necefTary. 2. From reafon : becaufe it is impoflible for rea- fon to apprehend and judg this to be the way of wildom, and the only way: For, iCor. 1. 23, Chnfi is unto the Greeks fooUfljne/s, A man hath firft to unlearn hioilelf, and his natural apprehenfi- ons, before he can learn Chrift, i Cor. 5. 18, Let him become a fool, that he may he wife. What ? Doth Religion and the way of Faith make a man a me#: fool ? No, but refpedively to what he thought, and judged before. Reafon is univerll^lly offended ar Chriif, at his Perfon, at his Offices, at his way of Salvation. Reafon as it is in us, is againft all things ipiritual, efpecially againft that method of Salva- tion which God hath prefcribed *, moft efpecially againft Jelus Chrift : not that one thing reafonable is contrary to another •, but reaion in fuhje^io, as it is in us, always judges according to the intcreftof the flefti •, and he that judges according to intereft, is always a corrupt judg. I . From a corrupt will : becaufe it is ^o hard to bring men off from the wrayof their fmsj-t-b acor- V 4 duA 28S Mahs S4lv4iion by Faith dial compliance with Chrifl. Sin and the foul muft part, when Chrift and the foul come together. The ibul muft be a chafl Virgin for {hrifi<, 2 Cor. 11.2. Sin corrupts it. Mark what Chrift fays, Jo/?. 5. 44, flow can ye believe y whifh receive honour one ofano^ ther / Why ? what does this hinder ? bccaufe, while the opinion of men is more to them, than the efteem cf Jeiiis Chrift , they will fteer fo, as to keep in with men Every fin, hke fo many giant?, appears in arms to defend their caftle, w'hen the fan<^ifying Spirit would enter the foul ', and no- thing can take them off, but the love and kindnefs of God, and the fpirit of Regeneration, Tit. 3. 5, 5. 4. From imaginary righteoufnefs. Men may have a negative righteoufnefs , an outward righte- cuihefs, and a righteoufnefs of their caufe, they are better than others, or not io bad as many : and this will go a great way with them ; Cod I thank^thee^ lam not at other men^ Luke 18. 11. Man thinks he hath of his own, and why fhould not his own be accepted ? So long as he can live of himfelf, he will not be beholding to his Neigh- it)Ours ; fo long as he hath wherein to truft, Chrift is a ftoqe of no ufe to him : therefore, it is the de- jfign of God in vocation, to difmount this confi- dence. Scopuivocationis ejl projiernere fiduciam^(^ tonfidentiam in fcedere legally the end of vocation is to throw down the truft and confidence in the Law-covenant, which confifts in opinione adfacietir ditwy & in opinione jufiitid propria, in a conceit that they can do, and in an opinion of their pwn righte- oufnefs, ^mef. p'9l. De tradn^t precfLtoris adv^^ turn. Pride is natural to corrupt nature^ and the nature of it is, to admire its ovyn : Therefore i^ on the Lord "jefus Chriji^ 289 js faid of the Jews, Rom. 1 1. 28, y^i concerning the Goffely they are enemies •, Enemies to the Golpel, the ^vay of Salvation! That's a ftrange thing indeed ! but the reaibn is, man is a prpud creatyre, and will not be beholden ( fo long as he can make fhift), either to God or Chrift : hence Fanl, Phil. 3. 2, calls them evil vporkers, that yet never left preaching up works, becaufe it was to decry Chrift and his righ- teoufnefs. You may read your own hearts by the obftinacy and oppofition of the Jews'f they perfifted in this, to their own utter ruin and rejedion. It is an uncouth thing for a man to becpme a naked creature, ameer nothing in the matter of his Salva- tion. Hence it is, that we have as much ado to bring a convinced finner to receive Chrift, as we had to difmount his natural confidence -, which is no- thing but the pride of the heart, which will not take to its own mercy. God muft fell him mercy, or elfe he will not have it; bccaufe he hath nothing to carry to Chrift , therefore it is he keeps off: •Hence, Ifa. 55. i. We are bid buy without tnomy and without price: intimating it is as hard to part with righteoufners,as it is with gold and filvcr. 5. From the Devil, who will keep a grievous ftir ^n the Soul at this time, to let reafon, wit, and will, and what not, againft it^ by darkning the mind, 2 Cor .4.4, fwallowing up the Soul in ibrrow, 2 Cor. 2.7, and a Hundred more of his devices: If it be impoflible torefift one of theie, how fhall we get from them all, when back'd, and leconded by the Devil ? 2. More particularly; Itisthefpecialxvoyhjfthe fpirit of God, whereby this faith is infnfcd Which J fhall fpeak to, 1. Negativelv. 2. Pofitively. ' , i.Nc 2^0 Alan^s Salvathn by Faith \. N:-gatively, It is not in a way of general con- currence, that it is produced by the Ipirit, i e. by prclerving, and maintaining nature in its being and aftings. For thu; , grace either laves all, or none at all-, for this is alike to all : but Scrip- ture ipeaks of no fuch grace *, when it lays, By grace ye arefavcd^ Ephef. 2.8. By the grace of God I atn what lam, i Cor 1 5. 10. At this rate, it would be as hard 10 fay , Faith is the effeft of Grace ; as if I fliould ask (fays one) who is the Father of fuch a Man ? and aniWer fhould be made, the Sun in the firmament. Burgeffe^ind.leg.^ 89. For that con- curs as a general Caufe to the produvftion of Man. At this rate the Spirit is only the general caufe of Faith, and Man himielf the particular and fpccial. 2. Not bartly by general influence of Grace, giving the Word. It's true, the Word is fuch an inftrument, as reveals that which man could never have known, unlefs God had revealed it : And therefore, in its kind, it is admirably pcrfeft, above all other ways of knowledg. But if theSpirit be iaid to he the caufe of Faith, meerly becaufe he rc- vcyh this : Then God affords as fpecial help to them which believe not, as to thofe which believe. Then what doth James mean ? Of his own will begat he t:s by the word of trnth. Jam. 1. 18. We mull fay, of our own will begat we our felves by the help of Truth. Then what docs P.i/// mean ? 1 Cor. 3. 7, So then ^ -acither is he that planteth anything, nor he that water eth', but God that giveth the increafe, i-e. unto the Word, which is as the feed fown. It's true, the fame Apoftle fa'^ s, Rom-. 9. 6, Not as thoHgh the word of God hath taken no cffeU: : S - eming to inti- mate, th.^t it is the word which hath the great ef- fici- on the Lord Jefuf Chriji. 291 ficiency. But it is abundantly clear to our purpof- : For by Word here, is meant the Word of Gods co- venant, V'crf. 9, ^pr this is the word ef promife. And it is as much as to fay , all that were intended in the promife, by virtue of Gods grace revealed in the Covenant, did believe, or obtain the thing prc- mifed : Intimating clearly, that Faith was the effeft of Gods power, in profecution of the word of his promife. 3. Not in a way of bare excitation, or aflifling- Grace , by fome common work upon the mind, and ftirring the afre«^ions. For what is a bare bUndnm allaqmumy or illicinm^ perfwafion, or allurement (to take it in the bell fenfe) to a dead Man ? What is meer fpeaking, to make a dead Man alive? It i? true, Lazjarm came forth at Chrill's word ; but it was acknowledged an aftonifhing miracle, even by the Jews thtmfelves ; and there was an Almighty power went along with it, which neither the grave, nor death it felf could refift. How often would Chrift thus have gathered the Jews, and prevailed not? Mntt.l^. 16) How often would I have g-ather- ed thy children together , even m a hen gather cth, &c. and ye would noti Bare illumination', and tranfient tafts, do not effcft the thing, /i/fi'. 6.4,5. 4. Not in a way of partial efficiency, as if God did part, and man did part of the inward work, as two men by their joynt ftrength rowl a ftone, &:c. The inward work, I fay •, remember I am fpeaking of. that , of Faith it felf. The outward work towards it, Man doth wholly •, but to the inward work, he doth nothing at all : For iflo , then the whole glo- ^y of the work cannot be aicribed to God •, but fart to Man, part to God \ quite contrary to all the Gofpd. 7^2 Man*! Salyationhji Faith Gofpel. For God will be glorified in his faints-, an^ admired in all them that believe •, Becaufe our teftimo- nyamongfl yonwM believed, 2 Thef. i. lo. Then, 2. ("as Auftin on that Text, Kom. 9. 16, It is not of kirn that willeth, nor of him that runneth , bnt of God that fhevpeth mercy') then I lay, thole words may as well run thus: It is not of God, that fheweth mercy , but of him that willeth and runneth. For if Gods Ihewing mercy be only a partial caufe; then willing and running is a partial caufe alio. And not only fo , but will and endeavour are the main caufe : For they make all effectual, as they lay. 5. It is not by bare propofing the obje(5l in a way of congruity, whereby the Spirit is faid to be the caufe of Faith. Take men at ibme times, and in fome tempers ('fay they) in fome good moods and fits, in fuch and fuch circumftances , and then the propofal (hall infallibly prevail. To omit, that men herein run into that abfurdity they would avoid : For if infallibly, then not contingently. Hay, that God fometimes takes men in their fits and moods of forrow, &c. In their month, Jer. 2. 24. Yet he takes them, not becaufe it is the fealon of converfi- on 7 but it is the feafon becaufe he takes them, and when he takes them. And therefore it is, that thofe preparatories end in converfion. You fhall fee therefore, 1. ThatChrifl: meets with P^w/, when he little thought of meeting with him , in the height of his rageandmadnels againfthim, ABs q. But 2. If fo, then the praife of mans believing, muft be his goo^ temper ; Thank you temper : O blefled temper ! and what is this, but to refolvc Faith into good on the lord Jefas thrift* 292 good nature at lafl: ? if you lay, but Nature fo tem- pered could not have done, without Gods help. What is this at laft, but to make all the Grace of God you cry up, a meer caufa Jim qua non, caufe without which it could not have been done ? As if a lame man, that had a cure at London^ whither he could not have gone without a Horfe, (hould at laft fay, 'thank you Horfe. 1- Bcfides, whyfhould not all this tumble down again '-, thi? temper and difpofition being alterable, and hap'Iy altering ever and anon? 4. It is all one (fays Tvoifs) to lay, that a blind man by a congruous perfwafion may come to fee. 5. In thole Three thoufand converted, Acb. 2, Bcquid probahile eB , horum ommum imam ejfe dr eandem temperiem f W hat three thouland of differ-* ing nature and climates, all hit in one temper ? If you will fay, it is a moral ferioufnefs : Why fnould not convictions of the Spirit always prevail, and le- gal workings ? 2. Pofitively, It is the fpirits fpecial work : Be- caufe this working of Faith proceeds from fpecial love, Rom. 11.7, The eleBion hath obtained it^ the reft were hardned. Obtained what ? To believe : and the reft were left to their hardnefs. Thil. 2, 1 3, He rvorkethy to will and to do of his own good pleafitre, "Cs^o^wf iucToKw;, not deferved, or defired on man's part firft. 2. Becaufe it proceeds from fpetial power, i. e. fuch as he puts not forth in others. It is fpecial in oppofition to common , which he affords to ma- ny. Joh.6.6<)y We believe^ andarefure that thou art thatChrift'y it being given to them to believe, Verf. <55, when many others believed not, but went back, 2 94 Mtnf Salvation by Faith back, as in the Context. iThef. i. ii, Where-- fore, we pray that our God would fulfill all the good yle.ifure of his goodnefsy and the rvork^ of fiith with ■power. Rom. 11.32, He hath concluded them all in unbeliefs that he might have mercy y i. e. a powerful mercy, giving them to believe, which were fhut up as men ina Prifon, as men left to thcmfelves are. Qu. But how does the fpirit worl^ this Faith ? To anfwer in a few words. , T. By commending Chrift to the Soul abfolutcly, Joh, 6. 14. ' 2. By convincing the Soul, that Chrift is more eligible than any other thing whatever, Phil.i.^. Cam. 5. 10. ^ By withdrawing his affiftance, from natural •power to the contrary ^ or taking down actual re- fiilance as before. 4. By promoting a power to a, according to the deliberate counfclof the mind, ui^ncs p. 10 i. de traduEb. peccatoris, Corrol. 1. This is great encouragement toc^'cad Souls, to hope and wait , thole that are fhut up iri unbelief. The Gofpel is a miniftratiort of fpirit^, 2 Cor. 3. 8. Received ye the fpirit by the works of the law J or by the preaching of faith ^ Gal.j,.2. J«<1» t?*T©-, The working of his mighty ^ower, Eph. i. 19. There is power, which doth onlyftrive with fome men, and not overcome them*, but this always effe£ls what it would : For who hath refifled his will? Kom. 9. 1^. Thou art enabled therefore (though thou find oppofirion, and reluitancy, it may be very much, ahd ftrong fometimes) aaainfl: all the ftreani of corruption, and inclination of thine own nature, to attain to thismoft excellent ohjeifl: And all the Devils in Hell cannot keep thee from him, i. e. from longing and defire, liking and embracing him^ X - though 292 Man*f Salvation by Faith though thou maift not attain confidence, or ftrong recumbency, they cannot prevail ib far, astochoak this defire abiblutely, though they may actually at times. • Laftly, What a memorandum fhould we fet upon this Mercy ? Pad prays for the ^phe/ians, ch. 1.19, That they may k^iow the exceeding greatnefs of his power to them which believe. We do not know it, nor are affe£led with it as we fhould. Labour there- fore with Padj to be apprehending that for which you are apprehended of him^ Phil. 5. 12. What a remark do we fet upon fome fpecial providences ? You little think what favour you have fhewed you, what mercy hath prevented you, what deliverance you have had in this matter of Faith. They that moft acknowledg Grace, are moft likely to have moft of it. CHAP. cntheLordJefusChrifl, 299 CHAP. VIM. HAving briefly explained the nature of Faith ^ I now come in order, toipeakto thepropo- fition : That this Faith in Jefus Chrift is the faving ^aith, or is that which laves. I will give you firft a Scripture or two for proof. X/i^. 7. 50, Andhefaidtothevooma'y thy faith hath faved thee, go in fe^ce. This Woman vcas a [inner ^ verf. I'j. /.e. a great (inner. Her fins were many ^ verf. 47. Her love aUb after converfion was very great, as appears by her carriage, verf. ?8. And Chrift fays, She lo-vedmHch, verf ^-j, Yetobf-rve, he fets not her pardon or Salvation upon the Icore of her love (as the Papifts do j but upon her Faith: Thy faith hath faved thee, go in peace. Rom. i* 28, Therefore vre conclude, that a man is\ujiifiedhy faith, hoyt^o(j.i^A Iv, i. e. We conclude from the Premifesand Pofitions already laid down. Arg. I . Becaufe this is that which makes us righ- teous before God. Righteoufnefs is that for which we are acquitted and laved : And this comes by Faith. Kom. ^,21, Bven the righteoufnefs of God which is by faith of Jefni C hrifi, unto, and upon all them that believe. Rom. 10. lO, For with the heart man believes unto righteoufnefs. Obtaining Faith, we obtain Chrift j obtaining Chrift, we obtain Righteouihefs ; and by Righteoufnefs, Salvation. X2 iJhef /5v-)0 IlUn*s SalvAtion hy Faith 1 Thef. 5.9, For God hath f7ot appointed us iwto Vprath-j but to chtain fahation by our Lord Jefm ChriJ}. jirg. 1. B^-cuife it interefts us in the interceflTion of lelus Chrift. Thofe for whom Chrift pleads the merit of his aftiVe and paffive obedience, fhall be ibre to obtain Salvation ( For Chrift is always heard when he intercedes j. But he interceeds, or 'f leads his merits for Believers. Heb. 7. 25, Seeing he ever liveth to make intercejjlon for them : Who are they ? Thofe VQho come to God by him. Qu. But is it faith alone faves ? ji^nf. Let us firft underftand, that the query is not, whether 1. Faith be alone in the Perfon. For faith with- cut works is dead, being alone, Jam. 2. 17, 2. It alone precilely, and abftrafted from Chrift faves nor. For Faith fo alone,is not our righteoulnefs; and therefore faves not. But Faith is taken Cor- relative, with its objc^l Chrift Jefus, and his righ- teoufneis-, and lb oppo fed to works, and therigh- teoufnefs of the Law. And thus we fay, Faiih alone juftifie-, i. e. Chrift believed on ^ not the Law and its works. For 1. Let us take what is already proved a-nd gmiit- cd. We are juftified and laved by Faith •• Erga by Faith alone. For if we are compleatly faved by Faith ', then it is by Faith alone : if not compleatly, then wc are not laved by Faith '■, which is to deny what is granted. 2. Becaufe works are excluded juftification : Therefore we are laved by Faith alone. Rom.^.6y Events David defer the s the bleffedneft of the man to whom on the Lord Jefus C hrifl, 5 O I Vehom the Lord mputeth righteonfriefs withoHt Worls. Rom. J. 28, We conclnde then^ that a man is yifti- fied by faith, without the deeds of the law- X°f'< i^yav i/S/WK. One o{ Panics condufions is woith a Thoufand conclufioiis of other men. Gal. 2. 16, Kmmng that a man is not jfijiifiedy hut by the faith of JefM ChriB-, 6«ti/ (/i, mn riifi ex fiJcj and lb not by h'ls works. Ro!fr. 3. 21, Bnt ?iow the righteohfriefs of God voithont the law is mamfejl^ If without the Law, then without works. •' Gb-je ^(^- ^f y^" ^^k, vs'hich of all theie afts juftifies Jind faves ? I anfwer, none of them all. For then Faith would out Chrift : whereas Chrifl: rouft needs be the ruain and prin- cipal caufe, every body mufl: grant. iThef, ^4i( not good wor^s necelfiry ? ■' ' ' • ■ j^re- OH the Lord Jtfut Chriji, 505 Trem. 1. By good-works here are not meant afts of charity only, as ibmetimes in Scripture, i T;/». 6. iS : Or Tome notable afts ofHeroick grace', but inward and outward obedience to the Lord. Prem. 2. I have often faid, faith that ^aves a- lone, is not alone by it I'elf, or without works. That ferfon which is a true believer, isuUb atrulylan- ^ified peribn. , ^t . Anfw. Though works are not neceffary as the meritorious caufe of our Salvation ^ yet upon ma-, ny other accounts they are neceflary, and not things indifferent^ which may be, or not be. Ohe- dientia & pHdinm honor urn operHm, non e/? res libera,^ aut indijferensy Jed omnino necejfaria : the I^udy of good works is not a thing at liberty, or in-, different, but altogether neceflary. OHafinulhyn alind ejj'et Arqumentum^ quam fpes propojlta mer- cediSf aut. nulhis alim finis, vel ufm ■' as .f there was no other argument for good works than hopi^ ofrewarcj : or no other end or ureofthem.i/oOT,, 'p. 407. 1 lay they are neceflary. 1, As the infcpcrable, proper effefts, and com- panions of Faith. They can no more be Icperated, than li^ht from the Sun, or heat- from the fire, Jam.z. 17. 2. Thby are cOnfeauently neceflary, as the'evi-J dences and fi^n^ of Faith, Jam,% [ 18 , / wHl fijcif. thee my faith by wy works'. ■' I John 4 7, Every gnc. that lovrthy is borrf. of Codj andj^oweth God, i.e. believerh. ■ ''3. Meceflary by way^of gratitude'. It is neceflli- ry every child of God be a thankful child, and live intherecentmentof Gods great favour, Gal. 4. <^y \And becanfeyc are for.s^ God ha lb fent forth the f^i- rit of his Son into your hearts. 4- N-* 3C5 ' Miin*s Salvation by Faith 4. Neceffary by way of difpofition, fitting the perlon for heaven. For an unfaoc^ified heart is not meet for heaven at all : an ungracious heart hath no fuitablenefs for that ftate and place, Col. i. 12, Giving thankl unto the Father which hath made m meet to he partakers of the inheritance of the Saints in light. 5. NecefTary by way of command. God hath not left it at liberty as an indifferent thing, obey, or obey not, iPet. i. 14, j4s obedient childreriy not fajhioning your felves according to the former Iftfts in your ignorance. Tit. 3. 8, Thefe things I will that yoit affirm conBantly y that they which have believed in God might be careful to maintain good work^. Heb. 12. 14, Without ho linefs no manjliall fee the Lord. Corrolary i. This {hews the certainty of grace, and the favour of God, Rom.j:^. id. It is by faithy fo the end it might be fm e: It is fure, becaufe it hath a certain caufe, it unites to Chrift, and that to his righteoufnefs , and this to the f^ivour of God, who never cafts them quite out of his favour, who ate once in it. Though God be angry with his people for their fins, as in fome fenfe he is with them rather than others ffor it troubles a Father rather to fee his own Son unworthy, than one that bears no re- lation to himj •, yet even at the fame time he loves them. There is a great deal of difference between a child of v^rath, and a child under wrath. It is not the flrength of faith thou art faved by, but the wofthinefs of the ob)e£l, the Lord Jofus ; which a weak faith truly receives, as well as a ftrong. 2. This evidences, that it is by grace we are fa- ved : It is by faith, that it might be by grace y Rom. 4. \6» 0n the Lord Jefut chriji, * 307 4. 16. As the former may comfort the weakeft, io this humbles and edifies the beft and ftrongeft. Though we can do well, and find our hearts fixed for God, and our good-works abound *, yet re- member, we ftand in favour, not by works, but by promile. p^er. 14, God gave it to Abraham by promife. Though God in a fenfe be debtor to his people j yet it is for his promife-fake, and his Sons lake. Boajiing is excluded, by what Law ? by the Law of works t Nay : but by the Law of faith, Rom- 3.2,7; ' 3. This points us to the true and prb^^rplac^ of works. If by faith we are faved , then works acceptably follow juftification. Nonprecedunt pfli- ficandnm-f fed fequmtur ]uFiifeatH'm : they go not before a perfon to be juflifi^d, but follow a perfon already juftified. They are afts of gratitude and thankfulnefs V not properly working for heaven : Becaufe ye are fans, God hath fent forth the Spirit of his Son, Gal. 4.6. And feecaufe you have that Spirit, therefore you indeavour topleafeyourfa,- ther. Itistrue, they go before heaven and happl- nefs* but^'fe j^e difpofition of the fubjeft, or per- fon, to rhake him capable of it. For to one not graciouflydifpoled, heaven would not be heaven, God would not'be God, nor Chrift a Saviour, t add, a lawlefs ChrifH^in^is no Subje or fellowfhip with him. Thefe good meanings un- do the world. 4. With a Faith of their own making, when ur- ged with a nec^^flity of it^ then they will prefent- ly nv^ke it, rather than feem to want it •, fancy they takt Chrift, when their hearts do not really fpeak hvA CO be beft, nor know him, and though they hrr neither Antecedents, Concomitants, not Con- fequcnts : See Coh 2. 12. FINIS, Poftfcript, READER, Expe5l that thofe that attend t6 , the nature ofDimnity in general^ or ofthefe Subjecis in particular^ tpherein we have been c o n^v erf ant ^ will not rponder at my multiplying Scrip-- tures 5 if^any do^ I will willingly bear it^ h^orving that whenetJer they appear in the world as Di^uines without Scrip- ture-Jlrength^ they jhaU need more can- dor tban I do^ whoever they be. Ifpeah^ not this to excufe it ( for I would yon Jhould fyiow^ I have done it de in- duftria, and labour therein) : But to anticipate the prejndicate opinion of fnch men^ if any there be fo inconfide* rate. I fay again^ not to excufe it , which I looh^ upon as unrvorthy of a Mini ft er of the Oracles of God : I con- fefs they might have been more ex- plained^ accomodated^ and improved j but hut when they were felf- evident^ as t thought^ I had not much reafon for it^ efpecially in our hajie : fo when I ha^e done it^ I ha^ve briefly done it^ for the Uh^ reafons. But indeed that which I mofl fear^ is^ leji men miftal^ me^ or rather them^ fel The forty fecond Pfalm in ten C sermons; The fifty nrft Pfalm in twenty r The fixty third Pfalm in feven j * Forty fix Sermons npon tlie wjiolc eighth Chapter pt the Epiftlc of the Apoftle Paul to the Romais. Both by 1}}o. Horton* D. v. late Minifter of Saint H^''-'^- An AnalyticaLExpofition of G:';*^/^, and of twenty three Chapters of Exodus j by George Huglis, D.D. • Books 4f,e. The Door of Salvation opened by the Key cf Regenera- tion , by Gmge Svoinrwd' , M. A. " N An An Antidote againft Quakerifm , by Strpln Scandret. An Eijpofition on tlie five firft Chapters of E^tJ^el , with iifeful obfcrvations thereupon, by willidm Grtenbil. The Gofpel Covenant opened, by Pet. Bidl^fy. Gods holy-Mind touching matters moral, which he ut- tered in ten Commandments : Alfo, an Expofition on the Lords Prayer, by EdwAvd E(lon^ B. D. The Fiery-Jefuit, or an Hiftorical-Colleftion of the rife, cncreafe, doarines and deeds of the Jefuits, expofed to view for the fake of London. Horohgingraphia optici •, Dyaling, univerfal and,particu- lar, fpeculative and pradical ; together with a defcrip- tion of the Court of Arts, by a new Method, by Sylvams Morgirt. Kigimin fatihatLs falemJ, or the Regiment of Healtli -, coiv raining diredions and inftruftions for the guide and go- vernment of mans life. A feafonable Apology for Religion, hy Matthew Tool. 'Separation no Schifm, in anfwej to a Sermon preached before the Lord Mayor, by /. S. The praftical Divinity of the Papift difcoveredto bede- flru^ive to true Religion, apd Mens fouls, by /. Clx>\[on An Exercitatioti on a queflion in Divinity, and Cafe of Confcience, vh^. Whether it be lawful for any perfon to ift contrary to the opinion of his own Confcience, form- ed from arguments that to him appears very probable, though not iiecefTary or demonfirative. The Creatures goodnefe as they came out of Gods hand, and the good-mans mercy to the bruit-creatures, in two ^ Sermons, by Tko. Hodges-^ B. D. Certain confidcrations tending to promote Peace and Unity amongft Protcflants. Mcdiocria^ or the moi\ plain and natural apprchenfions which tiie Scripture offers, concerning the great Doftrines of theChriftian Religion: of ElcfSion,. Redemption, the Covenant, tlie Law and Gofpel, and Perfcdidn. The Saints triumph over the lafl enemy, in a Sermon at the Funeral of Mr. Jamei Jumwjy^ by ^'ath. Fincent. The vanity of man in his befl eftate, in a difcourfe on 'tjaL ^9, 5. at the Funeral c^ the Lady Shf^im Ki^tty by Kuk aid Kidder, M. A. The The Moftiing-Lcfture againft Popcr'5ic*K)r the principal errors of the Church o^Kome dete(fted and confuted in a Morning-Lefture, preached by fevcral Miniftcrs of the Gofpel in or near L»K^o». Four ufeful difcourfes: (i) The art of improving a full and profperons condition for the glory of God \ being an appendix to the art of Contentment in three Sermons, on Philip. ^.12, (2) Chriftian fubmi(fion , on 1 Sam;-]. 18. (!3; Chrift a Chriftians life and death is gain, on Vhilip, I. 21. {'4 ; TheGofpel of peace fent to thefons of peace, in fix Sermons, on Lul^ 10. 5, <5. by Jmrnlah Bur- roughs. > Dr. wiUs Letterof Thanks and Poems. A new Copy-Book of all forts of ufeful hinds. The Saints priviledg by dying, by Mr. Scat. Tbe new World j or new-reformed Church, by Doftor Homes. The Vertuous Daughter,a FuneraI-Sermon,by Mr. &/.:?/* The Miracle of Miracles, or Chrift in our Nature: by Dr. Rich, fibbs. The unity and effence of the Catholick Church-vif:bie, by Mr. Hudfon. . Dr. Vrid(a.iix\ Fafciculus cj^vtroverjiartm Theologicum, Brightman on KeveLttionsy Canticles and Danid. Seamans -Companion. Canaans Calamity. The intercourfe of Divine Love between Chrift and the Church,or the particular Believing foul : in feveral Lcftyres ; on the whole fecond Chap, of Cant, by John Cgllins^ D. D. Large 2vo. Heart-Treafure : of a Treatife tending to fill and furnifli the head and heart of every Chrillian with Soul-cnrich- ing-treafure of truths, graces, experiences, and comforrs. The fure mercies oiDuvidj or a fecond part of Hcarc- rrcafure. Heaven or Hell here in a Good or Bad Confcience, by Nitb. Vincnn. ' . ^ Clofet-prayer aChrifliansduty; all three by O.H.-ywnrd. A pra^ical difcourfeof Prayer ; wherein is handled the nature and duty of Prayer, by 'iho. Cobb;t. Of quenching the Spirit ; the evil of it, in refpcft both N 2 of of irsr'caufes and ., ^'fls, difcoveredj by Tieophtfus Voln hiiU. The re-buildingof London encouraged and improved in everal meditations : by Samuel Rolls. -.Tin; The fure wjy to5aIvarion ; or aTreatife of the Saints myftical Union with Chrift ; by Richard Stedman. M. A. Sober Singularity, by the fame Author. Heaven taken by Storm. The mifchicf of f,n : both by TTjo. watpiv. The Childs Dchght v together with an Englifti Grammar. Reading and Spelling made eafie -, borh by Tifl. Lyi. u£fof% Fables, with morals thereupon in Englifh-Vcrfe. The Young-mans Inftru^or,and the Old-mans Remem- brancer i being an Explanation of the Afiemblies Cate- chifm. • . Captives Honnd in Chains, made free by Chrift their Surety.-, borh by TTbo. DoolittU. Eiglucen . Sermons preached upon fevcral Texts of Scripture, by rriSiam :rhit.iiiir. Tbe Saints eare for Church-Coiftmunion •, declared in fundry Sermons, preached ac St. J^mts Dul^s-flace^ by Ztm: Crofto'i. ' ■ . The Ijfc and death of Er'mmd Stanto'v D. D. To which is added aTreatife of Chriftian-confcrence ; and a Dialogue between a Minifter and a Stranger. Sin the Plague , of plagues, or finful fin the worft of Evils ; by Rj'ph Fmiing. M. A- Ca'fesof Confcience praftically rcfolved \ by /. Kormar,. The faithfiiJntfs of God confidcred and cleared in tho ^rcat Events of his Word-, or a fccond part of the ful- liiling of the Scripture. .-■ 'J -^.i .( • > • ., The iiumortality of the SoulcTtplained and proved by Scripture and Realon ; ro which is added Faiths-triumph over the fears of death ; by T^.^. ^rjdiveorl,h. - A Treatife of . the inconiparab!en.^rs of God, in his Being, Attributes, Works, and Word i by Gior^e Snin- wf^, M. A. A difcourfe of the original, Sec. of the Cnffjc{s. The generation of Seekers •■, or t!ie right n\anner of the Saints addrepes to the throne of Grace, with an Ex- pf^fifion on the Lords- Prayer. ■ The aili:;inillra:ion of Cavdinal A'/«o/:i'.'. A difcourfc of Family-jnflruflidn , by Crvtn ^toe^on-, mth direftions for thofe that have fuflFered by the Fire. An EfTay to facilitate the Education of YoiJth,bybrit»g- ing down the. rudiments of Gi'ammar to tlje fcnfe of fee- ing, which ought to be improved by Syr.crips\ by M.Urvis of Tottnhdm. An Artificial Vcftibulum i wherein the fcnfe of Jarm Linguartm is contained, compiled into plain and fhort Sentences in Englifh , for the great 'eafe of Naftcrs, and Expeditious progrefs of Scholars , by M. Uveis. Sfeculum Sberloel^ianm^ oc a Looking- glafs , in which the admirers of Mr. Shirlocl^^ may behold the man, as to his Acuracy, Judgment, Orthodoxy. A difcourfe ofSinsof Omiflion \ wher^Jft is difcovered their Nature^ Caufes, and Cure -, by Gmge Sninnocl^. h\r. l^axter^ Reformed Paftor. . His Majefties Propriety in the Britifb Seas vindicated; Quakerifm no Chriflianityj or a through- Quakerno Cbriftiap, proved by their Priaciples, and confirmed by Scripture « by /. Faldo. Differences about Water-baptifm no bar to Communion •, by Jo. hunian. ' ^ The D/^fcfc-difpenfatory •, (Viewing the vertyes, qualities and properties of Simplest the vertue and ufe of Com- pounds y whereto is added the Compieat Herbalift. Judg Dodaridge'% lawsof Nobility and Peerage. Vinglys Spiritual Faft. . Solitude improved by Divine Meditation ; by JlfdfW;. if 4Wtr. A Murderer punifhed and pardoned, or The. 'Savagi his life and death j with his Funeral fermon. Small ^vo,- A defence againA the fear of death •, by Zarh. CroftoK. Gods Soveraignty difplayed i by iiiUiam Gmuig, The gcdiy mans Ark, or a City of Refuge in the day of his diftrefs, in five Sermons; with Mrs. A/m« evidences for Heaven : by FJmi.yid Calamy. The Almofl-Chriftian difcovered, or the falfe-ProfefTor tried and caft, hy M. Mtad. The true bounds of ChriftiaR- freedom : or a difcoiirfe fhcvcing the extent and reOraints of.' Chriftian- liberty bv S.Bolton., D.D. ' ^' ^ The The Fountain fcaled ; by D;, Nero TragiJ^i. Cottons tion^ but Ghrill. - CorngliMm dolium. The Chriftians earnc(^ longing for Chrifts appearing , preached at the Funeral of Mr. Noih Webb \ bjr Din. Enrgefs^ mlfens Caceehifm. EUnchiiS motjmm nnperorum in AnglU, Cicains Poems. Poor Robins Jefls. Croftons Fvelix Scelus s or Profpcring-prophanenefs pro- Toking holy conference j by zech. Crofton. Gramaticus Analyticus, by the fame Author. Alexanders advice to his*Soa. Artificial Embelifhments. H. Excellency of Chrift fet forth. Gods Soveraigncy difplayed j by Mr. wilUxm Gemng; In fmall i zs. The duty of Parents towards their Children. A little Book for little Children. A method and inftruftion for the Art of divine Medi- tation. All three by Too. white. The confiderations of Drexdius on Eternity. The (hadow of the Tree of Life, bv M. M. The Pfalms of David newly tranflated : more plain, fmooth and agreeable to the Text than any heretofore. The Prifoners Prayers. Mr. Hmn Liikin*% Life ©f Faith. Awakening Call to Sinners. Crumbs of Comfort, eft- the Lord Bxcoiti Prayers. FINIS. m )^^^'^.!^f^^''<'^ ■-H c ^ . Q f -4Lmm 'J .Jh ■ •-■;r'ifr ■^:i ^ > . »