〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whiles he endeavors to heap up an infinite treasure of richesse involves himself in infinite evils 3 This servitude of Sin is infinite in regard of the Subject the Soul its infinite insatiable desire after its Idols Hab. 2.5 Thus sacred Philosophie Hab. 2.5 Who enlargeth his desire as Hel. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amplifiath extendeth even to infinitie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his Soul desire or lust 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Hel or rather as the grave which is never satisfied with dead carcasses Thence it follows and is as death and cannot be satisfied This infinite inextinguible thirst after terrene goods is wel illustrated by Plato in his Gorg. pag. 507. And therefore he must take care lest that giving way to his lusts and causing them to wander up and down unpunished whiles he endeavors to satisfie them he bring in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an infinite evil and live a vagrant robbers life Natural desires are finite but sinful infinite as Seneca 4 The servitude of Sin is infinite if we consider the nature and kinds of Sin Thus Plato Repub. 5. pag. 445. I see as it were from a watch-tower that the face of Virtue is one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but the face of Sin is multiforme and infinite Which his Scholar Aristotle wel explicates Eth. l. 2. c. 5. pag. 89. Moreover there are many ways to sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for sin is interminate and infinite but good terminate and finite as the Pythagoreans hold This he expounds thus There is but one way to hit the marque but infinite ways to misse it Thence saith Seneca Men follow sins without measure without end for indeed they have neither end nor measure Al moral good is bounded and measured by God as its last end and the Law of God as its rule but sin knows no bounds either of End or Law Virtue consistes in number weight and measure but sin is void of each This infinitude of sin and its servitude is set forth to the life in sacred Philosophie Amos 5.12 For I know your manifold transgressions and your mighty sins Here is infinitude both as to multitude and magnitude This infinite servitude of Sin is oft set forth by a miserable Amplitude So Prov. 5.23 And in the amplitude of his folie or sin shal he wander So Prov. 21.4 Esa 57.10 Jer. 13.22 4. The servitude of Sin is most penal and afflictive The servitude of Sin most penal and therefore most miserable There were among the ancient Romans servi poenae servants only of punishment such as were condemned to digge in metallic Mines or to sight with wild bestes and such is every slave of sin he is obnoxious to the most severe punishments This we shal explicate in the following Propositions 1 Al moral Evil has guilt appendent thereto as its immediate effect Guilt is not a physic accident or mode inherent in the Sinner but a moral debt contracted by him which as to God importes a certain moral right he has to punish the offender Whence Guilt is said to be a medium or middle thing between sin and punishment for as to its terme it belongs to punishment but as to the judge it belongs to sin yet it more properly belongs to the sin than punishment because it doth indeed antecede the punishment but is inseparably conjoined with the sin Noxa sequitur caput Thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both Guilt and Sin denoting that guilt doth essentially and inseparably adhere to al moral evil 2 Punishment is an evil of passion inflicted for some moral evil action Punishment is said to be the necessary debt of sin and naturally due to the Sinner as he stands in relation to divine Justice Qui malum fecit malum ferat yet the actual inflicting of this punishment is not absolutely necessary in regard of divine Justice but rather the effect of his wil it is most just and morally necessary that the sin should be punished but yet it is not unjust for God to remit or relaxe this punishment for the greater advance of his glorie Every Soul that sins deserves punishment and fals under an essential natural and necessary obligation thereto and the execution of this punishment is morally necessary for the vindication of divine Justice of which more fully Chap. 11. Of the Justice of God 3 Punishment is either for the correction and emendation of the person offending or for the satisfaction of Justice and the person offended the former is usually stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 castigation which Plato makes to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the medicine of the Soul So Plato Gorg. pag. 478. tels us That castigation is the medicine of impietie c. Thence Definit Platon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 castigation is defined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The curation of the Soul from its sin This castigatory punishment is wel consistent with moral libertie for it 's a good Maxime among the Civilians Jure nullus ingenuus fit servus ex supplicio Gloss in Justin. Instit. That by right no ingenuous man is a servant of punishment i. e. albeit he may be punished as a free Citizen yet he is not as a slave devoted and destined thereto But vindictive judiciary punishment for the satisfaction of Justice and the person-offended always carries servitude with it Such offenders are properly poenae servi according to sacred Philosophie children of wrath i. e. sentenced and adjudged to punishment Hence that Effate among the Civilians A Servant whiles he lives is according to the civil Law reputed as dead Whence Slaves were anciently by the Grecians called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rev. 18.13 Bodies as Rev. 18.13 because they had no power over their own life wils or persons but were wholly their Lords Hence 4 Every Sinner under the Dominion of Sin is Servus poenae a Slave adjudged to the punishment of Sin Punishment is the usual attendent of servitude and the proper effect of sin Indeed sin and punishment came into the world together and al the art of man cannot separate them Gen. 2.17 Thus Gen. 2.17 In dying thou shalt die This reduplication according to the Hebrew Idiome notes the certaintie suddennesse perfection and perpetuitie of this death The righteous God never intended that any should purchase sin at an easie rate he gathers his rods for punishment from the same tree we planted by our sin Sin is the proper soil wherein punishment grows those that make bold with Gods Law must expect that he make bold with their peace and comforts Sin is never so swift in flying from God but divine vengeance is as swift in persuing of it Divine wrath which is the sorest vengeance lies in the bowels of every sin Death is the proper wages of sin Rom. 6.23 So Rom. 6.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies that stipend of fish or food which they gave
the Soul he understands it in his darke way according to the mind of sacred Philosophie whence he borrowed this as other of the choisest of his Philosophemes Now in sacred Philosophie this moral death of the Soul is not hyperbolic but real albeit metaphorically expressed Psal 5.9 Rom. 3.13 Thus Psal 5.9 cited by Paul Rom. 3.13 Their throat is an open sepulchre What David ascribes to the throat Plato Gorg. 499. attributes to the whole bodie namely that it is but the sepulchre of the Soul Whence he makes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be by a Paronomasie derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sepulchre as before And Democritus said That the diseases of the Soul were the greatest which if men could open they should find there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sepulchre ful of evils David cals the throat an open sepulchre because 1 the heart or soul of al by nature lies morally dead and rotten in the bodie as in a sepulchre 2 The Soul lying dead in this sepulchre continually sends forth loathsome and noisome smels as if you draw nigh to an open sepulchre where dead bodies newly rotten lie buried you wil soon scent their noisome sumes 3 Mens mouths and throats are as it were the mouth of this sepulchre by which mens dead rotten hearts breathe forth their loathsome smels You may scent mens corrupt hearts in their words which passe through their throats those open sepulchres Again that men are borne naturally and morally dead in sin is wel illustrated Esa 1.4 Ah! Esa 1.4 sinful nation a people laden with iniquitie as with a mountain of lead But lest men should conceit that al this iniquitie comes only by custome and frequence of sinful acts he addes a seed of evil doers or maligne sinners This notes that men are borne sinners a sinful brood that sin is hereditarie and not only by custome Esa 57.4 Thus Esa 57.4 Children of transgression i. e. 1 borne in sin of sinful parents 2 Addicted to transgression given up to it for according to the Hebrew Idiome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a child being used with a Genitive Case of Appellatives is taken for such an one as is wholly addicted and devoted to such a thing Thence it follows a seed of falsehood i. e. a lumpe or masse of hypocrisie wholly composed and made up of iniquitie an adulterous brood Al sin is in the heart of man and the heart of man is in al sin albeit he be not always hurried into al acts of sin Hence Plato mentions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an innate and connate evil or vitiositie of nature commun to al as before § 2. of this Chapter And Seneca assures us That corrupt Nature has drunke in such deep draughts of iniquitie which are so far incorporated with its bowels as that you cannot get it out but by tearing out its very bowels Hence 2. Prop. There are no seeds of spiritual life No seeds of Virtue in corrupt Nature no active power or disposition to what is spiritually good in corrupt Nature Thence Cyril Alexandr termes Virtue or Grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Prerogative above the Creation And Chrysostome in Gen. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Gift above Nature overcoming Nature it self Where there is a spiritual death there is a total privation without the least seed of active power for the production of a virtuose life Free-wil in corrupt nature is alive to do evil but dead as to the doing what is good it is mighty knowing and potent to do evil as Jer. 4.22 but every way ignorant and impotent as to doing what is good it can find legs to run away from God but none to run to him And if the person be dead can his acts or workes be alive May we expect a good thought or word or deed from such al their days so long as they continue in such a dead state of sin Is it possible for a dead corps to take up its coffin and grave upon its back and thence to arise and walke And is it not much more impossible for a dead Soul to dispose it self towards a virtuose life It is frequently inculcated in sacred Philosophie That there are no seeds of spiritual life in corrupt nature A human power is not sufficient to produce an act more than human The divine life and motion towards God must procede from God Mans sin and miserie come from his own free-wil but al Virtue and Beatitude from free Grace he that is not acted by divine Grace is necessarily acted by carnal lust corrupt nature is not only emty of but contrary to al good and therefore al workes done by it are dead workes because they procede from a dead nature and tend to death wherefore true moral Virtue cannot be extracted out of the power of Nature Thus Cyril Alexandr lib. 1. in Esa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It 's proper to human Nature in no wise to receive any heavenly gifts of Grace out of its own nature but to enrich it self with the gifts of God above Nature This Hypothesis albeit the Stoics and Aristoteleans contradict it is evidently deducible from Socrates and Plato's Philosophie Thus Plato Meno pag. 99. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Virtue comes not by Nature neither from the Institutes of Learning but by divine Afflation or Inspiration without the concurse of the human mind in those in whom it 's produced It 's true the Stoics held 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That Virtue might be taught because there were sparkes or seeds thereof in human Nature which might be drawen forth by good institution but this Socrates greatly opposed as that which was inconsistent with the depraved state of the Soul and divine concurse for the production of Virtue And sacred Philosophie is most positive in this that there are no seeds of spiritual life or virtue in man Psal 5.9 Thus Psal ◠9 Their inward part or the most sublime refined intimate part of the Soul is very wickednesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wickednesses pravities The Plural for the Singular and abstract for the concrete which denotes 1 an Vniversalitie both of the predicate and subject that al their inward parts were ful of sin and that al sin was in their inward parts 2 The perfection of Sin For abstracts specially in the Plural Number speak Essences and Spirits The Elixir and Spirits of Sin are in the inwards of corrupt Nature Hence 3. Prop. The inclination of corrupt Nature to evil Natural impotence to what is good and its impotence as to what is good is universal and total This naturally follows from what precedes for if the Soul be morally dead in sin without any seeds of spiritual life or moral virtue then it follows that its impotence to good is total for as in naturals death is a total privation of life there is not the least seed for the reduction of the life lost so in morals such
8. also Philos Gen. P. 1. L. 1. c. 2. s 5. L. 3. c. 4. BREVIARIE OF CONTENTS The COURT of the GENTILES PART IV. Of Reformed Philosophie Preface THE first Reformers of Philosophie Wiclef Wesselus Savonarola Picus Mirandula Lud. Vives Melanchton Stapulensis and Ramus 1. The Right Vse and Abuse of Platonic Philosophie 4. The Designe of this Discourse to render Philosophie subservient to Christian Theologie 6. A Proemial Scheme of Reformed Philosophie Philosophie Considered 1. Generally 1 in its Historie 2 In its generic Nature Cognition Which includes nine Intellectile Habits 3 In its Ends Adjuncts Differences Right Vse Abuse Parts and Characters c. 1. 2. Particularly 1. As Notional or Logic. Wherein consider 1 Its End the Refinement of the Intellect 3. 2 Its Parts touching 1 Simple Ideas or Notions both Objective and Subjective and these both first and second 4 5. 2 Propositions and Judgements 6. 3 Syllogisme and Discourse its Mater and Forme Figures and Modes 8 9. 4 Method which regardes the former three Parts 12. 2. Real Philosophie 13. 1 Natural Physiclogic and Mathematic Ib. 2 Moral Ethic or Private Oeconomic and Politic. Ib. 3 Metaphysic or Prime 14. BOOK I. Of Moral Philosophie CHAP I. Of Prudence the last End and chiefest Good Use Fruition and Delectation MOral Philosophie its Genus Prudence 2 Prudence its Nature and Object Ib Its Offices and Parts 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. The Subject of Prudence Conscience 5. The Law of Conscience Ib. Synteresis and Syneidfies what 6. The Rule of Purdence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7. 1 Subjective right Reason Ib. 2 Objective right Reason 8. The Last End its influence in Morals 9 The last End as extensive as the First Principe and but one 10. The last End desired infinitely 11. God the Last End of al. 12. Assimilation to the Divine Bonitie the Last End of Man 13 To adhere to God as our Last End speakes Perfection 14. The Chiefest Good its Proprietles Ib. 1 It 's the Idea of al Good 15. 2 It 's the Preme Beautle Ib. The Nature of Beaurie Explicated 16. The Soverain Beautie of God 17. 3 The chiefest good most proper 18. Vse and its Regulation Ib. What Temperance is 19. The Vtilitie of things in reference to their Last End 20. Concupiscence the Fruition of created good for itself 22. Intention of God as the Last End how it must be ever actual 23. Fruition its Difference from Vse 25. Al Fruition importes 1 Love 26. 2 Vnion and Possession 28. 3 Communion with the best Good 29. By Contemplation and Love 30. 4 Delectation and Joy 31. Which requires 1 a sweet Good 32. 2 Possession thereof 33. 3 Action thereon 34. Adjuncts of Delectation 1 Realitie 35. 2 Connaturalitie and Agreament 36. 3 Vniformitie and Harmonie 37. 4 Puritie 5 Force 39. 6 Infinitude without excesse 40. The Effects of Delectation 1 Amplitude Ib. 2 Quietation and Satisfaction 41. CHAP. II. Of the Moralitie of human Acts and Moral Bonitie THE Moralitie of human Acts. 42. Moral Bonitie in Conformitie to the Divine Law 46. The measure of Moral Good Perfect 48. The Vniversalitie of a perfect Law Ib. Subjective right Reason not the measure of Moral Good 50. No human Law a perfect Rule Ib. The Divine Law the rule of Moral Good 51. Right Reason Objective Light 52. The Mosaic Law a perfect Rule 54. The Parts and Causes of Moral Good 55. The Mater of Moral Good 56. Things Indifferent in Genere and Specie 57. No Action Indifferent in Individuo 58. A Virtuose Wil the Effective Principe of Moral Good 60. The best End Essential to Moral Good 62. The Forme of Moral Good in Conformitie to the Moral Law 63. How the Forme of Good Consistes in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wel-doing Ib. How far Circumstances Moralise 64. The Vnitie and Vniformitie of Good 68. Al Good and Virtue Supernatural 69. The Difficultie of Moral Good 70. The Virtues of Pagans only lesser Sins 71. The Distribution of Virtue into Pietie and Justice 72. CHAP. III. Of Virtue and Moral Libertie MOral Virtue an Habitual Perfection 74. Moral Libertie as to State in Virtuose Habits 76. Virtue gives 1 Dominion 78. 2 Life Health Vigor and Force 79. 3 Amplitude and Enlargement 80. 4 Nobilitie and Dignitie 82. 5 Beautie and Glorie 84. Moral Libertie as to Exercice 85. 1 Contemplation of God 86. 2 Adherence to the chiefest Good 87. 3 Dependence on the first Cause 90. 4 Conformitie 1 To Gods Precept 93. 2 To his Providential Wil. 95. 5 The reference of althings unto God as the Last End 96. Moral Libertle of Exercice the highest demonstrated 1 From its Order 98. 2 From its Spontaneitie and Suavitie 99. 3 From its Vitalitie 101. 4 From its Amplitude 103. 5 From its Purgation of Sin Ib. 6 From its Stabilitie 104. 7 From its Improving Virtue 105. 8 From its Formal Beatitude 106. CHAP. IV. Of Sin and Moral Servitude SIN a Transgression of the Law 108. Sin as to its formal Reason Privative 110. The Causes of Sin 1 Mans Defectibilitie 111. 2 The Vitiositie of human nature 112. The Nature and Influence of Original Sin 114. 3 Practic Error 115. 4 Self-love 119. Sins of Ignorance Passion Wilful 121. The Moral Servitude of Sin 122. 1 Sin repugnant to human Nature 123. 1 As a Falling from God Ib. 2 As it strips of the Image of God 124. 3 As Enmitie against God 125. 4 As it divestes men of Humanitie 126. 2 Sins repugnant each to other 127. 3 Sin most Impotent 128. 4 Sin the defilement of the Soul 129. 5 Sin ful of Shame and Reproche 130. 6 Sin the Tyrannie of the Soul 132. 7 Sin ful of Penurie and Want 133. 8 Sin the Fetters of the Soul 134. 9 Sin Folie and Madnesse 135. 10 Sin makes Men Bestes 136. The Adjuncts and Effects of this Servitude 137. The Servitude of Sin 1 Voluntary Ib. 2 Necessary the Degrees and Kinds of this sinful Necessitie 138. 3 Infinite as to Number and Magnitude 141. 4 Penal with the Nature of Punishment 142. 5 Sin in it self the greatest Punishment 144. 6 Other Punishments of Sin 145. 1 Sin breeds Fear and Shame Ib. 2 Sin ful of Instabilitie 146. 3 Sin ful of Anxietie and Torment Ib. 4 Eternal Punishment of Sin 147. Sinners Dead in Sin 148. 1 The Death of Sin not Metaphoric or Hyperbolic but Real 149. 2 No Seeds of Virtue or Spiritual Life in Corrupt Nature 150. 3 The Impotence of Corrupt Nature to what is Good Vniversal and Total 152. 4 Man cannot prepare himself for the Reception of Virtue 153. 5 No Freewil in Nature to Moral Good 155. CHAP. V. Of Plato's Politie its Essential Constitution and Administration POlitic Philosophie what 158. Politie its Forme in Order 159. The Object of Politie the Multitude or Communitie 161. God the Founder of al Polities 162. Man's
the Soul and in regard of man nothing else but constant regard towards God and continual dependence on him As the excellence of the Angelic nature could not preserve them when self-dependent so the impotence of Human nature cannot prejudice us so long as we are dependent on the first Cause True moral Virtue is a celestial Plant fed by some invisible root in the celestial World from which it derives its influences Members and branches live no life but the life of their head and root al divine and moral Respirations toward the celestial world are from sweet Inspirations of divine Concurse We cannot actively draw down divine influences but we may enlarge our passive receptive capacitie by actual dependence thereon Al moral Beings even the Angels themselves as they have new services to do for God daily so they are dependent for new assistances and herein consistes a main part of their moral Libertie Those who are strongest in self dependence are soonest foiled as Peter 4. Another Exercice of moral Libertie consistes in actual conformitie unto God and imitation of him both by obedience to his preceptive Conformitie to the Divine preceptive Wil. and submission to his providential Wil. 1 It 's a great essential part of moral Libertie to conforme to the preceptive Wil of God God being the prime Exemplar and Measure of al Libertie it necessarily follows that the more we imitate and follow God the more freedome we obtein and who imitate and follow God more than they who conforme most to his Divine preceptive Wil Nothing more commun in sacred Philosophie than this That Adherence Conformitie and Subjection to the Divine Law is the top of moral Libertie Thus Psal 119.45 Psal 119.45 I wil always walk at libertie because I seek thy precepts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in amplitude i. e. I wil walk in al manner of Amplitude and Libertie both of heart and ways because my heart adheres inviolably to thy royal Law of Libertie The Law of God written on the heart is no other than the very Image of God a bond or cord of Love whereby the heart is knit to God and so made free for the fruition of him Delight in and conformitie to the Divine Law by al manner of virtuose exercices is the highest libertie O! what a regal gloriose libertie is this to be always found in ways of obedience to the divine Wil What a practic contradiction is it to expect moral Libertie in ways of sin When the Spirit of God takes the Law of God and transcribes it on the heart and thereby makes it free to performe actual conformitie to the externe Law Rom. 8.2 what a soverain Libertie is this Thus Rom. 8.2 For the law of the Spirit of life i. e. engraven on the heart as 2 Cor. 3.3 hath made me free from the law of sin and death i. e. enabled me freely and chearfully to conforme to the Divine Law c. Thus also Jam. 1.25 Jam. 1.25 But whose looketh into the persect law of libertie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes 1 an accurate inspection or prying into a thing as they who bring their eye close to an object in order to a more distinct perception thereof 2 A dwelling on an object as some curiose persons who spend much time in dressing themselves do as it were let their eye dwel on their glasse just so the eye of the mind should dwel on the Divine Law which is the glasse wherein we contemplate the Divine Wil Image and Sanctitie Thence follows the object the perfect Law of Libertie 1 The Divine Law is called perfect as it is an absolute perfect Miroir or Glasse wherein we contemplate the Image and Wil of God and whereby the mind is perfected 2 It is termed a Law of Libertie 1 As evangelised and sweetned by evangelic Grace 2 As it makes those free that conforme to it So far as the heart is made conformable to divine Commands so far its actings in conformitie thereto and free and chearful Hence a godly man is said to be a Law unto himself i. e. if there were no Law extant yet he would do the same virtuose acts from that inward Law engraven on his heart Whence Jam. 2.8 it 's stiled the Royal Law and v. 12. The Law of Libertie because conformitie thereto from an inward principe of Virtue is the highest Libertie according to Divine estimation And as sacred Philosophie so Platonic placeth much of moral Libertie in actual conformitie to the divine Law Plato Repub. 9. pag. 592. assures us that in Heaven there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a perfect Exemplar for him that wil behold it and by beholding be conformed thereto Meaning God the original essential Exemplar of al Sanctitie whose sacred Wil is the grand Patterne of our Conformitie And leg 4. pag. 716. he largely demonstrates That by how much the more conformable the Soul is to the Divine Wil by so much the more perfect and free it is It is most evident saith he that every man ought mostly to attend this how he may be of the number of those that follow God What action therefore is it that is most beloved by God and most consentaneous to his Wil Truly but one according to the old Proverbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because like is beloved by lie whereunto it is conformable c. Wherein he shews that moral Libertie consistes chiefly in following God which is performed by actual conformitie unto his Wil. Thence Philo Judaeus that great Platonist in his Book That every virtuose man is free demonstrates at large That to be free is to follow God by conformitie to his divine Wil. And indeed what is Libertie as to exercice but adhering unto God and who adhere to God but they who conforme to his divine Wil and Law Doth not moral Libertie arise from subjection to God And are not they most subject to God who conforme most to his Law It was a great Saying of Pythagoras 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Follow God Thus also Epictetus in Arrian lib. 1. cap. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The end of Philosophie is to follow God i.e. to conforme to his divine Law And the ancient Philosophers specially Pythagoras Socrates and Plato made Assimilation to and Imitation of God the main end of al Philosophie 2 This actual Conformitie unto God implies subjection and submission to his providential Wil both Afflictive and Diretive Conformitie to Gods providential Wil. And herein also much of moral Libertie doth consiste Is not that mind most noble great and free which can bear great crosses with equanimitie and patience Doth not this give more libertie and enlargement than any temporal affliction can deprive us of O! what a sweet thing is it to have a free generose mind under a straitned consined condition How facile are burdens made hereby A virtuose Spirit that follows God in afflictive providences becomes a King over his crosses his losses
of what he has Man is then said to live when he useth and enjoyeth things as he ought which sin deprives him of in that it makes him use things that are to be enjoyed and enjoy things that are to be used Thus it invertes the order of things Hence it was a commun Saying with Socrates as also the Stoics That al Vice is against Nature because human Nature as such was made to adhere unto God as its first Cause and last End which state man by sin doth relinquish and so by consequence lose the right use of his Being Life Reason Wil Affections and al human Acts. Such is the Repugnance of Sin to human Nature 2. Moral Evils or Sins are not only repugnant to human Nature Sins repugnant each to other but to themselves This greatly demonstrates the servitude and bondage of Sin for al moral Libertie implies Order Harmonie and Vniformitie which ariseth from Virtue but Lusts are extreme jarring dissonant and opposite each to other Oh! what strange discords confusions and seditions are there among lusts in the heart How is the heart distracted and as it were torne in pieces by them Lusts are extreme mutinous and lawlesse they keep no order Thence in sacred Philosophie it is said The corrupt mind cannot subject it self to the law of God Rom. 8.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8.7 cannot keep the place order and ranke the Law of God has put the Soul into It alludes to Military order for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 primarily denotes the order and discipline of Soldiers Yea it 's added 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither indeed can be namely because the Law is the rule of order but Lusts are al for disorder they disagree among themselves as wel as from the Law of God Lusts have no end bounds measure what is sin but a confused Chaos of al manner of disorders How do sensual passions fight not only against Gods Law but against each other And oh what a slavery ariseth herefrom Thence sinners are described Tit. 3.6 Tit. 3.6 Serving lusts and diverse pleasures These sinful pleasures are not only diverse as to Number but also as to Qualitie as different and opposite each to other Thence Jam. 4.1 Lusts are said to maintain an intestine war in mens Souls whence al externe wars and contests arise Thus Plato makes frequent mention of the discords and intestine wars of Lusts So Repub. 5. pag. 444. he makes injustice to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Sedition of the Soul or Insurrection So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 214. he makes al virtrose persons to be like each other and friends but as for profligate wicked men they differ as wel from themselves as each from other And in his Phaedo pag. 92. he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Al sin is ful of discord but virtue is harmonious The reason of this Discord and Repugnance among lusts is this Al concord and agreament in the Soul ariseth from its adherence to God who is the first Unitie so far as men depart from this prime Unitie so far they fal under confusion Nulla major poena nequitiae est quà m quod sibi suis displicet Sen. Epist difformitie and disorder And what greater punishment of sin is there than this that it is displeasing yea repugnant to it self How oft do men relinquish the lusts they longed for and then reassume what they relinquished What a conflict is there between avaricious and prodigal lusts But of this more in what follows 3. Sin most impotent and infirme Sin is the Disease of the Soul ful of impotence and infirmitie Al moral Libertie implies health vigor force and strength and wherein consistes the vigor and strength of any thing but in adherence to its first Principes The more any thing departes from Vnitie the more Division Contrarietie Dissolution and Infirmitie And is not God the first Principe or Cause of the Soul Doth it not by departing from him depart from its first Unitie and strength O! then how impotent and infirme is sin This is every where intimated in sacred Philosophie Ezech. 16.30 So Ezech. 16.30 How weak is thy heart i.e. how sick faint and impotent by reason of lust Yet it follows Seing thou doest al these things the workes of an imperiose whorish woman She had potent imperiose lusts but a weak heart to resist tentations Sin is said to be a poisonous bitter root which sheds its maligne influences on al our Affections and Actions Deut. 29.18 Thus Deut. 29.18 Apostasie is said to be a root bearing gal and bitternesse The Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred Gal signifies a poisonous herbe and so it must be rendred here a root whose influences and fruits are poisonous and bitter Thence the LXX render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 springing up in gal or poison and bitternesse For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies both gal and poison answerable to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the poison of some Serpents lies in their gal Act. 8.23 Peter alludes hereto Act. 8.23 where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the bitter poisonous root of corrupt nature So Heb. 12.15 Heb. 12.15 Root of bitternesse i.e. poisonous root of sin Nothing so poisonous and killing as sin Whence sinners are said to be Jer. 17.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 desperately sick even unto death So Esa 24.4 languisheth as a feeble crazy consumtive bodie as v. 5. Basil in Psal saith That men are rendred by Virtue or Grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without wound and blemish whence they become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inexpugnable and free as before Chap. 3. Thence it necessarily follows that sin is the wound and blemish of the Soul that which renders it most impotent and servile That sin is ful of impotence and infirmitie Plato once and again inculcates So Repub. 4. pag. 430. he saith An intemperate man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weaker than himself whereas a temperate man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more potent than himself i.e. than his sensual appetite Thus in his Timaeus pag. 86 87. he proves That the irregularitie of our affections is the worst disease So Repub. 10. pag. 608. he informes us That evil is that which dissolves and corrupts things but good conserves and relieves And thence he concludes That a servile Sinner hath nothing sound Lastly Repub. 1. he saith Vnrighteousnesse is the disease of the Soul 4. Sin is the spot stain and defilement of the Soul Sin the defilement of the Soul and therefore the greatest servitude Virtue gives a Nitor Lustre Splendor Beautie and Glorie to the Soul but Sin is the Blot and blemish of human Nature indeed nothing can pollute and defile the Soul but Sin and sinful Idols Hence we find mention Deut. 29.17 Ezech. 23.7 Deut. 29.17 Ezech. 23.7 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gillulim filthy Idols The word signifies both filth and Idols or sordid dunghil
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not only by Law but by Nature more base to do an injurie than to receive it So in his Symposium pag. 183. he saith That love is of it self neither excellent nor vile but if it be irregular it is most vile Whence he concludes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is therefore a vile thing vily to obey any vile thing such as sin is And he addes pag. 184. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To lust after riches or civil power is most base and vile The like in his Leg. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Injustice is the basest thing imaginable And he subjoins the reason For he that fils his Soul with sins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth reproche it and make it vile Indeed nothing can make man vile unlesse he first make himself vile by sin Thence Anacharsis being upbraided by an Athenian that he was a Scythian of a base Countrey he replied My Countrey is a disgrace to me but thou art a disgrace to thy Countrey meaning by his vitiose courses And is not this too true of too many Englishmen It 's true many by reason of their high condition in the world may be exemted from the punishment of their sin yet assuredly none is or can be exemted from the shame of it Thence Basil Psal saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That there is a turpitude and impressed stampe or print of sin as it were of an indeleble tincture Al other excellences cannot keep a man from being vile if sinful Antiochus a King is said to be a vile person because wicked Seneca tels us That none is contemned by another but he who first makes himself contemtible by sin a free noble mind may live in a Cottage whereas servitude may inhabit a marble golden Palace Pious humilitie exalts the Soul by making it subject to God but proud self-exaltation brings down the Soul nothing more servile and base than to be subject to the imperiose dictates of proud vile lusts 6. Sin is the greatest Tyrannie Sin the Tyrannie of the Soul and therefore its servitude greatest Plato Repub. 9. pag. 574 c. gives us a copiose lively and emphatic illustration of the Tyrannie of Self-love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. When the Soul has subjected it self to the Tyrannie of Love it 's hurried into al manner of flagitiose vices neither can he abstain therefrom but that tyrannic Love living in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in al manner of Anarchie and lawlesse Empire as a great Monarch precipitates him into al manner of vices So also pag. 577. The mind being subject to tyrannic Lust cannot do what it would but is torne in pieces by violent assaults c. Yea he affirmes That by how much the more men indulge and observe the commands of Lust by so much the more tyrannic and insolent it is So in his Gorg. pag. 478. He must needs live miserably who carries about with him unrighteousnesse that imperiose Lady whose commands he can never be free from And indeed thus much sacred Philosophie informes us That he who refuseth to be under the sweet Empire of the divine Law fals under the miserable servitude of sins tyrannie Thus Rom. 5.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 5.21 Sin is brought in as a great Tyrant ruling with the greatest rigor imaginable even unto death So Rom. 6.12 Rom. 6.12 Let not sin therefore reign in your mortal bodies that you should obey it in the lusts thereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he brings in Sin as an infamous imperiose Lady whom to serve is most unworthy of a free ingenuous Spirit Thus Rom. 3.9 For we have before proved both Jews and Gentiles Rom. 3.9 that they are al under sin Schmidius reads the first part thus For we have been al long ago accused and convinced namely Psal 14.1 2 3. of what That al are under sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be under sin is to be under the Jurisdiction Tyrannie and Subjection of Sin which is here brought in as some imperiose domineering Lord that delights to tyrannise over his Vassals Sin is the basest thing in the world O then how servile is subjection to its Tyrannie A sinner addicted to any base tyrannic Idol he lusts after doth not possesse that beloved Idol but that possesseth him and brings him under a miserable Tyrannie so that he can neither part with nor enjoy what he lusts after and by how the more the Idols he lusts after are multiplied by so much the lesse power has he over himself or the things which he possesseth And the soverain power and tyrannie of sin appears in nothing more than in this that men do voluntarily obey its dicates and commands Such whose hearts are chained to any inferior Idol have no power over themselves they are not their own they have no dominion over their own persons actions objects of use or fruition in moral estimation There is nothing that human Nature more abhors than to be under the Tyrannie of others and yet al sinners electively embrace a self-tyrannie to be under the power of tyrannic lusts 7. Al Sin is ful of Penurie Want and Necessitie Sin ful of penurie and want which is another attendent of servitude Plato Repub. 9. pag. 577. tels us That the Soul under the Tyrannie of Sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must necessarily be always under an indigent insatiable condition So in his Politicus pag. 274. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By al these things meaning such as attended the Fal of Man men were driven into great straits Thus also Rep. 9. pag. 579. speaking of one under the tyrannie of lust he saith He is a slave neither are his lusts ever satisfied 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he indeed appears to be a beggar if any one knows how to look into his Soul There is nothing so indigent and greedy as lust the more it has the more it wants which denotes great slaverie Luk. 15.13 14 15. Thus we find exemplified in the Prodigal Luk. 15.13 14 15. What is spoken here of famine want feeding on huskes with swine c. demonstrates that great penurie slaverie and miserie which those who are slaves to their lusts are obnoxious unto This is in a more peculiar manner visible in such whose hearts are captivated by richesse Neminem pecunia divitem facit imo contrà nulli non majorem sui cupiditatem incussit Quaeris quae sit hujus rei causa Plus incipit habere posse qui plus habet Seneca pleasures or honors The avaricious man has a vehement desire to be rich and yet that very desire or lust makes him poor yea the richer he is as to this worlds goods the poorer he is as to the real use and comfort of what he has whiles he endeavors to encrease an infinite treasure of riches his lusts also are infinitely increased which make him most poor Thus also sensual and ambitiose men the
the impresse of his image stamped on it if unto the world it is transformed into the spirit of the world And the reason is evident because al love is a kind of ingresse or running of the heart into what it loves Thence follows first Vnion and then if it may be Vnitie with its beloved And where it cannot attain to Vnitie it affects Ressemblance and similitude Thus sinners having their hearts glued to the Idols of time are transformed into their likenesse by loving sensual carnal objects they become sensual and carnal Hence we find sensual sinners stiled 2 Pet. 2.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 natural brute bestes Neither is this the case of sensual sinners only but of the most refined spirits under the power of any base lusts The Apostle speaking of al mankind in a natural state saith that every man is 1 Cor. 2.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an animal brutish man Sin has made al human Nature inhuman and brutish a man is not a man in true moral and divine estimation til he be virtuose the wisest and best of men if not sanctified are but animal and brutish Thence the Lord makes diligent inquisition throughout Jerusalem If there were a man to be found Jer. 5.1 How few men then are to be found in this sensual age Al sinners carrie the image of Satan or of Bestes they are either like Satan in subtiltie and malice or like Bestes in sensualitie And ah what a miserable Metamorphosis is this for man to be made like a beste were it not much better for man to be a beste than to be like a beste For man by being like a beste degrades himself yea placeth himself below the condition of a beste which keeps in that state it was made by God § 7. Having considered the servitude of Sin in regard of the Adjuncts and Effects that attend sin we now come to consider this servitude in its own proper Attributes and Affections thereby farther to demonstrate how miserable it is 1. The servitude of Sin is most voluntary and wilful and therefore most miserable Electively to espouse evil is the worst of evils The servitude of Sin is most voluntary The slaverie of sin is in this most miserable that men voluntarily elect their slaverie They that take the most libertie in sinning are the greatest slaves because voluntary slaves Nulla servitus turpior quà m voluntaria Every sinner naturally estimes his Prison his Palace his Hel his Heaven The wil tamely and voluntarily puts it self into the fetters of sin which renders its servitude most sordid for the more there is of the wil in sin the more of sin and slaverie when the servitude of sin becomes a rational choice to the sinner it is extreme miserable when men hugge and embrace their chains love and delight in their sins yea take a kind of satisfaction therein what forlorne slaves are they Who can pitie such who have no pitie for themselves Now that al the slaves of sin are voluntarily such and so most miserable Plato assures us in his Phaedrus pag. 238. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. It 's altogether necessary that he who voluntarily subjects himself to the empire of lust be as a sick man c. i.e. restlesse in every condition So Aristotle Eth. l. 3. c. 15. saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Old men voluntarily serve lucre or profit as their Idol This voluntary servitude of sin the Scripture sometimes stiles a selling a mans self to do evil as 1 Kings 21.20 2 Kings 17.17 To sel himself to do evil implies a deliberate Nec voluptates sibi emit sed se voluptatibus vendit Sen. Rom. 6.16 voluntary wilful giving up himself to sin which is the highest servitude for he that sels himself to be a slave is deservedly such This is lively expressed in sacred Philosophie Rom. 6.16 Know ye not that to whom ye yield your selves servants to obey his servants ye are to whom ye obey whether of sin unto death or of obedience unto righteousnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to whom ye yield your selves servants 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is so to yield a mans self a servant to another as to observe every beck and nod of him to whom he yields himself a servant with al manner of promtitude to obey his commands yea it signifies to seek an occasion of serving him Thus those that yield themselves servants of sin to obey it in the lusts thereof become voluntary slaves thereof and seek al manner of occasions to serve it We find the same word used in the same sense v. 13. Neither yield your members weapons of unrighteousnesse unto sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neither observe al the becks and nods of sin do not catch at occasions for the serving of it be not ready to obey its irregular dictates as it is the practice of those who are slaves thereof The word is no where else used in the N.T. This voluntary servitude of sin is expressed Mich. 7.3 by doing iniquitie with both hands earnestly or strenuously i.e. with a violent impetuose deliberate bent of heart The wil is in every thing the best or the worst when mens wils are in their sins O! how loth are they to part with their chains their burdens how do they hugge themselves therein If mens wils be in their slaverie it is by so much the worse men are never so much slaves as when their wils are in their slaverie 2. The servitude of Sin is not more voluntary The servicude of Sin most necessary than necessary which addes much to its miserable state The more voluntarily men sin the more necessarily and the more necessarily the more voluntarily the voluntarinesse of sin addes to its necessitie and the necessitie to its voluntarinesse and both to its servitude This necessitie whereby the sinner is determined only to sin ariseth from his own free and voluntary impietie It s dura necessitas as Augustine phraseth it and therefore the more servile because voluntary As a person laboring under a violent fever the more he drinkes to extinguish his heat the more his heat and thirst is augmented so sinners the more greedily they drinke down sin the more is the feverish heat of lust inflamed thence the more necessarily do they thirst after it Wherefore this wretched necessitie that attends sin doth not oppose its voluntarinesse but arise from it the more the sinner delights in sin the more he is enslaved to it and the more necessarily he is enslaved to it the more freely doth he act it Such a miserable necessitie is he under For the more insuperable and inevitable any servitude is the more miserable it is and such is the slaverie of sin al the wit power and conflicts of corrupt Nature cannot deliver the sinner from it Men are easily drawen into sin but not from it No man ever did by his own forces deliver himself from this slaverie and therefore no man can an
to their Soldiers to eat with their bread Death is the proper stipend which Sin gives to its Soldiers and Slaves to feed on to preserve life it is the reward of al their labors and toil in the ways of sin 't is their sustenance and food al they have to keep them alive unto al eternitie And O! what a miserable life is that which is maintained by death 5 Sin is in it self the greatest punishment Sin in it self the worst Jounishment because the greatest evil Sin was the first evil that came into the world that which opened the door to al other evils and conteins in it the spirits venime and malignitie of al evils therefore there cannot be a more severe punishment of sin than to be left to a course of sin This Plato once and again takes notice of Thus in his Gorgias pag. 477. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The moral evil of the Soul is of al evils the greatest This is an universal evil nothing but evil is in sin it is the Spirit and Elixir of al evil al evil is in sin and sin is in al evil So pag. 479. Thou accountest unjust men happy if they escape punishment but I account them more miserable And he gives the reason of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For not to be punished for sin is the stablissement of Sin So pag. 472. According to my opinion O Polus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an unjust man is of al most miserable yet he is more miserable who acting unjustly avoids punishment For what greater miserie or punishment can there be than to be given up by God to the swinge of a mans own lusts without check or rebuke Are not such punishments which seem most silent most severe and desperate Albeit men may enjoy securitie in their sin for a while yet is not this the worst part of their punishment Doth not the righteous God oft conveigh his worst curses and plagues in the sweet wine of temporal prosperitie There is no one blessing that such a Sinner enjoys but there is a curse stamped on it Divine Justice writes a piece of Hel on al his temporal comforts as he writes a piece of Heaven on al the chastisements of the righteous Thus also Plato in his Meno pag. 78. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For what else is it to be miserable than to desire evils and to possesse them And this indeed is a general Dogme with Plato as in his Gorgias That to be punished by a Judge for sin is not the greatest punishment but even then when they are involved in their sins they fal under the most severe punishment That sin that is guilt in the commission of it Maximum scelerum supplicium est in ipsis Statim puniuntur cum facta sunt imo dum fiunt Non nascitur ex malo bonum ad semen nata respondent Sen. Epist. 87. is punishment in the power of it so much pleasure as men take in the commission of their sin so much torment they find in the issue The evil of punishment is answerable to the evil of doing He that departs from God executes on himself his own doom and the farther he departs from God the more he is involved in chains of darknesse O! what an indissoluble connexion is there between sin and punishment Can any sin be so deliciose in the commission as it is bitter in the issue Is not sin a pregnant mother with child of miserie Yea doth it not carrie Hel in its wombe He that loseth his God by sin doth he not lose comforts life yea self and al 6 Albeit the servitude of Sin be in it self the greatest punishment Other punishments of Sin yet there are many other punishments that attend it 1 Al Sin is attended with fear and shame As sin breeds guilt so guilt breeds fear and shame So Plato Leg. 5. tels us That he who fils his Soul with sin clothes it with reproche and shame as before § 6. Prop. 6. And that Fear always attends sin is frequently asserted by the ancient Philosophers who tel us Tuta scelera esse possunt secura non possunt Sen. That Fortune may deliver some from punishment but none from fear A nocent person has sometimes the privilege to lie hid but never any true confidence Sins may be safe but not secure it 's a great portion of securitie to do no il Thence Bion said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That impietie is the worst companion of confidence And it was a good observation of Tertullian That Nature hath clothed al Sin either with fear or shame 2 The servitude of Sin is attended with Instabilitie Plato in his Philebus Imperitis ac rudibus nullus praecipitationis finis est In Epicureum illud chaos decidunt inane sine termino Sen. pag. 59. saith That such things as have no firmitude in them are most instable Such is Sin The firmitude of the Soul consistes in its adherence to its first Principe and last End Thence by how much the farther men depart from God by so much the more instable they are He that leans on a thing instable must needs be instable in al his ways and what more instable than Sin and sinful Idols Whatever the Soul by inordinate love cleaves unto it is overcome by and suffers changes as that object lusted after changeth As a Ship is poised by its ballast and a Bee poiseth its airy bodie by a gravel so the heart is poised by virtue but corrupt Nature and sinful passions are ful of Levitie and Instabilitie whereby the heart is kept in suspense as a Meteor in the Air as Luk. 12.29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This was Cains curse and a great part of his servile punishment Gen. 4.12 13. Gen. 4.12 A fugitive and vagabond shalt thou be in the earth i. e. in an instable vagrant condition both as to soul and bodie and what follows v. 13. And Cain said unto the Lord My punishment is greater than I can bear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my punishment or my sin O what an heavy piece of servitude is this to an awakened conscience to have a wandring vagrant spirit Jam. 1.6 8. This instabilitie which attends the servitude of Sin Hos 6.2 is wel illustrated Hos 6.2 But they al like men have transgressed the Covenant Hebr. like Adam i.e. like vain inconstant man Adam had no sooner entred into Covenant with God but he brake it Thus al his seed turne after him 3 Another punishment that attends the servitude of Sin is Anxietie and Torment Thus Plato Repub. 9. pag. 579. speaking of the Soul under the Tyrannie of Sin he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is inflamed with perpetual sparkes of Fears Angors and Agitations So in his Symposium pag. 206. he informes us That the Soul when it adheres to sin is under dolors and torments and yet brings forth nothing but wind Isal 7.14 as Psal 7.14 He travelleth with iniquitie and
hath conceived mischief and brought forth a lie It 's spoken of Sauls mischievous yet abortive designes against David and it alludes to the pangs and torments of a woman in travel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies hard toilsome miserable labor such as poor slaves are tormented with The LXX render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in the Greek Glossary found at the end of Cyril is rendred dolor So in the N. T. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies vexatious grief and torment as Rev. 16.10 11. 21.4 Hence the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an evil man received its derivation For every 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conceives and brings forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 miserable torments David's meaning here is Qui voluptari tradidere principia non ipsi voluptatem sed ipsos voluptas habet cujus aut inopia torquentur aut copia strangulantur Sen. That Saul had been long hatching mischievous designes ful of torment and anxietie and endeavored by much travel and sore labor like a woman in travel to bring them forth and accomplish them but he could bring forth nothing but a mere lie he was frustrated in al his mischievous contrivements Note here an elegant Allegorie in these termes Conceiveth travelleth and brought forth which argues the highest vexation travel and torment which Sinners labor under in al their mischievous designes as Jer. 4.31 Wicked men are as much tormented with the sin they love as with the fear of the punishment they hate al their labor is pain So Jer. 51.58 Habak 2.13 Sinners are said to labor in the fire Jer. 51.58 or for the fire i. e. 1 In vain without any profit as if any one should weave a thread over the fire which brings not only losse of labor but of materials also 2 To labor in the fire notes a dangerous tedious toilsome servile labor such as is proper to slaves What more tedious irkesome and fruitlesse than the drudgerie of sin Eccles 10.15 So Eccles 10.15 The labor of the foolish wearieth every one of them As in Nature it is not stormes without but vapors within the bowels of the earth raised up by subterraneous fires that cause Earthquakes and Tremblements so in the Soul it is not afflictions from without but the interne fire of lusts and sinful vapors that cause torments and tremblement in Conscience It 's better to be possessed of the Devil in the bodie than of lusts in the heart which always breed labor and pain No Sinner ever attains to what he aims at he would be somewhat else than what he is and these desires breed anxietie and torment 4 The servitude of Sin is of al most penal in that eternal punishment is annexed to and entailed thereon This is the top of al punishment that Sinners shal be turned into Hel with al their sins at their back Neither was this kind of punishment altogether hid from Plato for in his Gorg. pag. 522. we find this punishment thus described 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For a Soul to descend down to Hel laden with many sins is the most extreme of evils A great Philosopheme for a Pagan and that which argues his acquaintance with sacred Philosophie which more fully instructes us that sin is eternally punished in Hel because it makes a man eternally willing to sin The righteous God takes the same course in punishing sin as men take in the committing of it he sees men have an eternal love for and delight in sin and therefore they shal have an eternal punishment for sin As sinners lay up eternal treasures of sin so God layes up eternal treasures of wrath and punishment In fine what more just than that he who by sin acts eternally against the wil of God should suffer eternal torments against his own wil And can there be a more penal afflictive servitude than this § 8. Having explicated and demonstrated the servitude that attends Sin Al men borne servants of and dead in Sin it now only remains to demonstrate that al mankind are borne in this state of servitude It 's a Maxime in the Civil Law Just Institut l. 1. tit 4. That among Servants there is no difference so as one should be more a Servant than another though among Free-men there are many differences This holds true in moral servitude for among the Ilaves of sin there is no difference as to state because al are dead in sin and death as wel moral as natural admits no degrees al dead men are equally such without difference Whence the Civilians have another great Saying That a Servant is reputed dead whiles he lives Such are al the servants of sin who are really dead whiles they seem to live Lapsed man is under a miserable natural yet voluntary necessitie of sinning wherefore altogether uncapable of erecting himself to a state of virtue as before § 7. That al men by nature are dead in sin is an Hypothesis avouched not only in sacred but also in Platonic Philosophie Thus Plato in his Gorgias pag. 493. I heard this from the wise men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we are now dead and that our bodie is the sepulchre of our Soul By the wise men I presume he means the Barbarians specially the Egyptians and Hebrews from whom he received this Tradition That men are naturally dead in sin Thus Clemens Alexandrinus Strom. 5. pag. 419. In the Barbaric Philosophie they cal those dead who have fallen from their Dogmes and subjected their minds to lusts This Pythagoras expressed by the Symbol of a Coffin which he placed in the room of any expelled out of his Schole thereby to indigitate that he was dead Thence that other Symbol of Pythagoras Abstain from the dead i.e. from conversation with dead sinners which Symbol Grotius makes to be derived from the Hebraic Philosophie according to that of our Lord Mat. 8.22 Let the dead burie the dead Moreover Plato cals the life of men dead in sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a life without life Also he saith That mens Souls are in this life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a ferine or brutish nature Yea Aristotle Problem S. 10. Prob. 45. assures us That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nature doth althings that are wicked Among the primitive Christians nothing more commun than this Hypothesis That Virtue or Grace could not be educed out of the potence of corrupt Nature because al men by nature are dead in sins Thus Clemens Alexandr Strom. 2. proves against the sectators of Basilides and Valentinus those fore-runners of the Pelagians That faith is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the good effect of freewil nor yet the prerogative of Nature But to explicate and demonstrate how al men by nature are under this spiritual death and moral servitude of sin take the following Propositions 1. Prop. This Philosopheme That al men are by Nature dead in sin is not hyperbolic but metaphoric and real Plato speaking of the moral death of