What meant by that saying The son shall not bear the iniquity of the father whereas then it is said that c Ezek. 18.20 the son shall not bear the iniquity of the father it is meant of those sins whether in Adam or others as are meerly personal not of that disobedience which Adam committing as our representative doth therefore become ours by imputation nor of that corruption which being seated in humane nature doth therefore become common to Adam with his posterity as his natural branches § 10. It is not then by a Rom. 5.14 actual imitation How orignal sin is propagated but by b Gen. 5.3 Ephes 2.3 natural generation that we become partakers of Adams sin and therefore liable to Gods wrath yea in the regenerate themselves How it remains even in the regenerate How they propagated it to their children though Original Sin be c Rom. 8.1 remitted in its guilt yet it d Rom. 7 23. Gal. 5.17 remains in its pollution and so becomes propagated in generation So that the children which descend of pious parents do partake of Original sin because they are children by e John 1.13 3.6 carnal not spiritual generation begotten not according to the operation of grace but propagation of nature For that the regenerate beget children in their likeness is according to the flesh as men and the sons of Adam not according to the Spirit as Saints Illustrated by apt similitudes and the Sons of God Sanctified parents f Mat. 8.9 10. beget children sinful by nature even as the circumcised Jewes beget children uncircumcised in the flesh or as the wheat cleansed from the chaff when sown doth bring forth wheat with its chaff again § 11. How the children of Beleevers are said to be holy Wherefore when the children of Beleevers are said to a Rom. 11.16 1 Cor. 7.14 be holy it is to be understood as spoken of a political or civil or of a sanctifying and saving holiness even such a federal holiness as consists in a capacity of right and a priviledge of claim b Gen. 17.7 Acts 2.29 unto the promises of life and glory made of God in Christ unto his Church And thus it is in the Christian Church Illustrated by a fit allusion much like as it was in the Roman State As in the Roman State a Consul did beget a son in a political right to the Cities priviledges which son was not born a Consul though politically free thus in the Christian Church a Saint doth beget a child in a federal right to the Churches promises which child is not born a Saint though federally holy What is the subject of Original Sin § 12. The Subject of Original sin cannot be the body or the soul alone but both together in the whole and perfect nature of man And though true it is that in the knowledg of Original sin it is more profitable to seek how we may evade it in its punishment then to examine how it doth invade us in its guilt yet somewhat to inform mens judgments though not fully to satisfie their curiosity we teach That to conceive when and how man doth become the subject of original sin it must be observed When the human nature is perfect that the humane nature is not perfect till the a Gen. 2.7 union of the soul with the body Now the soul that is b Zech. 12.1 infused by creation and created by infusion and in the same instant that the soul is infused into the body by creation the body is also united to the soul in that infusion to the making up of both into one entire Composition of humane nature and When the subject of Original Sin which humane nature in the first instant of its being is the subject of original sin How the human nature in man becomes infected with Original Sin § 13. Now that humane Nature in the first instant of its being doth become the subject of original Sin is not from the body infecting the soul as the musty vessel doth the sweet liquor nor yet from the souls infecting the body as the musty liquor doth the sweet vessel but by a secret and ineffable resultancy from the inherence in them both The depraved inclination unto evil inseparably accompanying and indeed necessarily flowing from the evil deprivation of righteousness which deprivation of righteousness is the proper effect of Adams sin though the necessary consequent of Gods wrath who doth make this a just punishment of Adams disobedience even to withhold from his posterity that treasure which he had prodigally wasted that grace which he had wilfully lost that image which he had wickedly defac'd And seeing by a just imputation we are partakers of his Sin it is by a just dispensation that we become partakers also of his punishment And thus no sooner do we partake of Adams Nature but we partake also of Adams curse and so by an immediate and inseparable consequence we become defil'd with Original Sin § 14. That Original sin is propagated by carnal generation appears by its antithesis of spiritual regeneration That Original Sin in the image of God defac'd is propagated by carnal generation appears by that which in an apt antithesis is opposite unto it even the image of God renewed by spiritual regeneration which the Apostle tells us is through the a Jam. 2.18 1 Pet. 1.23 incorruptible seed of Gods word yet that Original sin is propagated by carnal generation is not by vertue of any seminal power How propagated by vertue of divine ordination but by vertue of divine ordination it being the just ordination of God that Adams Posterity who were legally guilty of disobedience in him b 1 Cor. 15.22 as their Head should be legally deprived of righteousness c Rom. 5.15 from him as his members which deprivation of Original righteousness being inseparably accompanied with a pollution of natural uncleanness it was further the just ordination of God that Adam having corrupted his nature in propagating his nature should propagate his corruption and so we being d Rom. 5.12 Heb. 7.9 10. naturally in him as our root do become as men so e Rom. 5.19 sinnâ—â—s too from him as his branches § 15. The sum of what concerns original sin Thus Original Sin is not seated in the substance of the body or of the soul single but in the humane nature upon the union of both and doth consist in the imputed guilt of Adams disobedience and the propagated corruption of Adams nature conveyed in carnal generation by vertue of the Divine ordination of Gods justice which propagated corruption in the regenerate is destroy'd according to the a Rom. 6.6 8.1 condemning and b Rom. 6.12 Gal 5.16 raigning power thereof but doth remain in its c Rom. 7.18 24 inhering and d Rom. 7.23 Gal 5.17 infecting nature which becomes more
free and necessary No compelling force of Providence in necessary causes Sec. 13. Contingency in secondary causes illustrated Sec 14. How Gods Providence is equal and how unequal The Providence of God general special and peculiar The law of Nature and how executed in Gods general Providence Sec. 15. What a miracle is and how one greater then another Sec. 16. Wherein miraculous effects exceed the strength of nature Sec. 17. Gods special Providence over Angels and men How over Angels How over men Sec. 18. Gods peculiar Providence over the Church of his Elect The dispensation hereof committed to Christ and how performed Sec. 19. Gods Providence particularly applied and how Sec. 20. This aptly illustrated Sec. 21. Why Gods Providence doth not admit Annihilation of the creatures CHAP. IX Concerning the Angels Elect and Apostate Sec. 1. WHat the nature of the Angels is Sec. 2. How and when created Sec. 3. Why and how immortal Sec. 4. The trial of Angels The obedience and confirmation of the good Angels Sec. 5. In what the confirmation of the good Angels Sec. 6. How and why from grace and not from nature Sec. 7. This grace in the understanding Sec. 8. And in the will made perfect by Christ Sec. 9. The fall and punishment of the evil Angels Sec. 10. The service of the good Angels in behalf of Christs Church the use and malice of the evil Angels in respect of the wicked Sec. 11. Gods glory manifested in both No fear to the good no hope to the evil Angels Sec. 12. What the orders and names of the good how given and constituted Sec. 13. How they assum'd bodies in their ministrations with men What the actions they performed in those bodies Sec. 14. What their Knowledge how increased and perfected Sec. 15. Yet know not all things not the secrets of the heart This Gods prerogative How they know the mysteries of Grace Sect. 16. How they admonish and perswade yet cannot savingly enlighten or convert This also Gods prerogative Sec. 17. How the Angels enjoy Gods presence in their ministrations to the Church Aptly illustrated Sec. 18. What honour we give the good Angels as their due What we may not give as not being due Not make them our mediators not invocate them and why Sec. 19. Their manner of working and of utterance not known what we beleeve of both What meant by the tongues of Angels Sec. 20. What Reason dictates concerning the speech of Angels Sec. 21. How different and how agreeing with that of Men. Sec. 22. How the same with that of the souls separate Sec. 23. What the sin of the Apostate Angels Satans malice against Christ and how especially prosecuted Sec. 24. What the knowledge of the Apostate Angels How encreased how not foretel events how foretel them The end of all diabolical predictions why not to be allowed of Sec. 25. What the power of the evil Angels how exercised Sec. 26. What their names and how proper and common Gods Glory manifested in all Sec. 27. The wonderful working of Satan Why not true miracles all miracles are from God such the miracles of Christ Sec. 28. Why not such the workings of Satan Sec. 29. The punishment of the evil Angels 1 Of loss 2 Of sense How tormented with the infernal fire How the Doctrine concerning Devils helps to confirm the faith of God CHAP. X. Concerning the estate of Man before his Fall Sec. 1. BY the common work of creation is manifested the wil and power of the God-head not the mystery of the Trinity That clearly manifested this darkly presented in mans creation Created in Gods image Sec. 2. Wherein the image of God in man did consist 1 In respect of his soul Sec. 3. 2. In respect of his body Sec. 4. 3. In respect of his person This peculiar to man above the woman Woman otherwise equal to the man Sec. 5. 4. In respect of his estate In all man a compleat image of God Sec. 6. What the resemblance of the Trinity in man Sec. 7. What most properly meant by those words of God the creation of man After our likeness Sec. 8. The souls immortality not lost by the fall What the change in man by his fall Sec. 9. Why the soul is immortal Sec. 10. When the soul is created and infused into the body What its principal seat and how it informs the body How the soul is the off-spring of God Sec. 11. How possest of all vertues in its integrity Sec. 12. The souls of men not propagated and why Sec. 13. Especially proved from their immortality Sec. 14. What the immortality of humane nature and from whence and how lost Sec. 15. How some bodies said to be incorruptible and how the bodies of our first Parents Sec. 16. What and how great things God did that Man should not sin and what he would have done that Man should not dye Sec. 17. What original righteousness was and how to have been transmitted to Adams posterity Sec. 18. Why said to be a connatural endowment Sec. 19. The wil the chief seat of original righteousness What its essential liberty is What the liberty of contrariety is and why not essential to the will Sec. 20. What that of contradiction is and why not essential to the wil In what it is necessary that the will have a liberty of contradiction Sec. 21. What is the liberty of will in God in Christ in the Angels and in the Blessed what in the Devils and in the wicked what in man in the state of innocence and of grace CHAP. XI Concerning the Covenant of Works and the Fall of man Sec. 1. ADam had a knowledg of Gods will perfect in its kinde What the Law to Adam How the same with the Decalogue Sec. 2. What the covenant of Works What the seal of of Covenant Sec. 3. The trial of mans obedience Sec. 4. Man left to the use of his free-wil Tempted by Satan Transgresseth in eating the forbidden fruit Sec. 5. Satans bait to catch man The subtilty of Satans temptation His order and progress in it The Tree of knowledg of good and evil why so called Sec. 6. Wherein the hainousness of Adams transgression doth consist how a violation of the whole Law Sec. 7. What was mans first sin is doubtful and so difficult to determine What the first internal principle of evil in man Adams sin was from himself freely without force Sec. 8. Adams sin incurs Gods curse of death upon himself and his posterity why upon his posterity Sec. 9. Adam propagates the curse and the sin too and this in propagating his nature Sec. 10. Gods goodness justified in giving Man a freewil though he knew the Devil would thereby enter and destroy man how it was necessary that man should have a will and that will a liberty to good and evil Sec. 11. To have made a rational creature without a will or a will without its liberty doth imply a contradiction Sec. 12. The mutability of estate in Angels
faculties of the Soul the Understanding Memory and Will which three faculties have but one soul and the soul is one and the same in all the three faculties or else in the frame and order of mans intellectual nature and operation for that in one and the same spiritual Being the understanding doth beget the Word of the minde the image of it self in which it knows and from both issues a Dilection in the Will whereby it loves which is some likeness though no perfect Image of the Trinity § 7. Wherefore when God saith What most properly meant by those words of God is the creation of man After our likeness a Gen. 2.26 Let us make man in our own image after our likeness those words After our likeness we understand aright 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of exposition to those words In our Image and so they intimate unto us what this image is not of identity but of analogy not of essence but of quality that being b 2 Cor. 4.4 Col. 1.15 H b 1.3 John 14.9 1 Tim. 3.16 proper unto Christ this common unto c Job 1.6 Mat. 22.30 Angels and d Gen. 9.6 1. Cor. 11.7 Man Man then being made in Gods image and after his likeness doth denote a distance of diversity as well as declare a nearness of similitude Indeed Christ and Christ alone is the perfect and equal image of God being coessential and coeternal with the Father so that Gods image is in Christ as that of the King in his connatural Son by generation but in man as that of the King in his publick Coyne by impression § 8. It is an inseparable property of Mans soul in its analogical conformity to Gods nature The souls immortality not lost by the fall to be immortal which could not be lost by the fall for that in man degenerated by Sin as in man regenerated by Grace What the change in man by his fal the change is real but not essential it is in a Col. 3 10. Eph. 4 24. qualities but not in substance it is in the gifts and habits of the minde and thereby in the excellency not in the essence of the soul And as not in the souls essence so nor in its essential powers and properties man by his fall doth become indeed b Jer. 10.14 brutish but not a brute c Psa 49 12 20 Like the beasts in sensuality but not a beast in real truth Why the soul is immortal § 9. The soul then in all men continuing to be immaterial it must needs be immortal which otherwise could not be capable of an a 2 Cor. 5.1 Rom. 2 7. 1 Pet. 1.4 eternal reward in the godly or an b Mat. 25.4 Mark 9.43 44. eternal punishment in the wicked and needs must the soul be immortal which is spiritually begotten of c 1 Pet. 1.4 immortal seed and nourished by d John 6.51 incorruptible food which together with our whole Christian faith would become e 1 Cor. 15.13 14 vain yea perish in the souls mortality So that we cannot profess the Religion of Christ if we deny the immortality of the soul When the soul is created and infused into the body § 10. The soul is not a Rom. 9.11 pre-existent in its self before it is united unto the body by inspiration from God but as in the b Gen. 2.7 primitive being of the soul in Adam so in the successive beings of souls in all men The c Num. 16.22 Zech. 12.1 Col. 1.17 Job 5.17 soul is then infused by Creation and created by infusion when the body is prepared by a fit * Exod. 21.22 organization of the parts What its principal seat and how it informs the body made capable to receive it Whose Royal seat is in d Deu. 5.29 65. 30.14 Prov. 23.26 Heb. 8.10 the heart and by its analogically omnipresent power and infinite essence in its little world it actuates e 1 Cor. 12.14 c. the whole body and each member according to the several dispositions of the Organs And the soul thus inspired or infused it is not de Deo of God in his essence but f Rom. 11.36 a Deo from God in his power How the soul is the off-spring of God and so it is g Acts 17.28 Heb. 12.9 his off-spring by way of efficiency in a conformity of divine habits in its qualification not by an identity of divine substance in its Constitution § 11. In mans primitive integrity How possest of all vertues in its integrity Reason being subordinate unto God and the inferior faculties subordinate unto Reason Man was in a proportion possest of all vertues some in habit though not in act some both in act and in habit Those vertues which did imply an imperfection in mans estate were in him onely according to their habits and not their acts as mercy and repentance which implies misery and sin Those vertues which did imply nothing repugnant to mans created perfection were in him both according to their habits and their acts as Faith Hope and Charity Justice Temperance and Chastity and the like § 12. The souls of men not propagated Seeing the soul doth receive its being by a Eccles 12.7 Isa 57.16 1 Pet. 4.9 creation it cannot be extraduced propagated by generation as if the soul were from the soul as light is from light or the body from the body for then sure Adam would have said b Gen. 2 23. of Eve that she was spirit of his spirit as well as flesh of his flesh And why neither can that be by natural generation which is incorruptible in its nature yea simple and indivisible in its substance now such is the c Luke 23.46 Hâ—b 12 9. soul of man § 13. Yea Especially proved from their immortality the soul being an immaterial and immortal substance subsisting in its self and so a Heb. 12.23 Rev. 6.10 having the operations of life without the body it cannot be by Generation but must have its being by Creation otherwise as it begins its being with the Body generated it should cease to be with the Body corrupted and thereby could not be immortal Wherefore to say the soul is propagated by carnal Generation were to deny its immortality and therewith overthow the Faith and destroy our Christianity What the immortality of humane nature § 14. Besides the immortality of the soul in its spiritual substance man in his primitive estate had an immortality of humane nature not whereby he had no power to dye and from whence but whereby he had a power not to dye from his Original righteousness he had a power not to sin and from thence did flow that his primitive immortality in a power not to dye and how lost a Gen. 1.17 Rom 6.23 death being a punishment and so a consequent of sin §
and man did depend upon the liberty of the will To be immutable by nature is peculiar unto God Sec. 13. Mans fall not to be laid to Gods charge Sec. 14. Illustrated by a fit similitude where man cannot satisfie his reason it is reasonable that he exercise his faith Sec. 15. Gods will was permitted and disposed in mans fall So that as God did not will mans fall so nor was mans fall without Gods will How ordered to his glory and mans good Sect. 16. Why God did neither possitively will nor properly nill mans fall Sec. 17. Why God ordered man to be tempted left him and permitted him to be overcom Adam lost the assistance of God by not seeking it in his prayer what strength Adam had by creation and what he might have had by prayer Sec. 18. Why God cannot be said to be the cause of mans fall why he permits sin CHAP. XII Concerning the Author Cause Nature and Adjuncts of Sin Sec. 1. WHy God cannot be the Author and cause of sin Its first Original in the Devil how by him in Adam Sec. 2. How the fountain and cause of sin is in our selves fallen in Adam how actual sin is brought forth Sec. 3. What those Scriptures intimate in their truth which wicked men wrest to make God the Author of sin in their Blasphemy Sec 4. God restrains from sin doth not prompt to sin The wicked rush into sin when not restrain'd how the same actions are holy in respect of God yet sinful in respect of the wicked Sec 5. It is no excuse to the wicked that they fulfil Gods secret will when they disobey his will revealed and why Sec. 6. God wils the permission not the commission of sin and why Sec. 7. How God is said to harden in sin Sec. 8. What sin is in its privative being what in its proper nature Sec. 9. In the several adjuncts of sin that 1. It is guilt From whence proceeds horror attended with dispair Sec. 10. 2. It s pollution whereby God abhors man and man himself with a confusion of face Sec. 11. 3. It s punishment Gods vindicative Justice diversly exprest Sec. 12. Why the guilt and punishment of sin is infinite How all punishment is equal and how unequal Sec. 13. The duration of punishment is correspondent to the duration of sin and how Sec. 14. How Gods justice doth punish and his mercy pardon sin Penal satisfaction is inconsistent with sins remission God doth not punish man for the sin he forgives him Sec. 15. What is formal punishment and why the afflictions of the godly are not such punishments Sec. 16. To say God punisheth sin with sin is very improper and why Sec. 17. How that which is sinful may be the punishment of sin yet not sin the punishment Sec. 18. How sin and punishment are formally inconsistent Gods wisdom and power in ordering sin and punishment Sec. 19. Punishment the concomitant or consequent of sin but not the same with it CHAP. XIII Concerning Original Sin Sec. 1. WHat original sin is how imputed and inherent The unhappy consequent and effects of both Sec. 2. Original sin doth formally consist in the privation of original righteousness Sec. 3. How we become deprived of original righteousness Why this deprivation is a sin Sec. 4. Why the punishment of Gods with-holding righteousness is no excuse for mans sinful waste and want of it Sec. 5. How we become by nature children of disobedience and children of wrath How proved that we are such Sec. 6. How original sin is a repugnancy to the whole law Sec. 7. The contagion of original sin extends to the persons of all mankind and the parts of the whole man and how Sec. 8. What original corruption is called in Scriptures Sec. 9. The analogy between Christ and Adam in respect of the righteousness and disobedience imputed What ment by that saying The son shall not bear the iniquitie of the father Sec. 10. How original sin is propagated How it remains even in the regenerate How they propagate it to their children Illustrated by apt similitudes Sec. 11. How the children of Beleevers are said to be holy Illustrated by a fit allusion Sec. 12. What is the subject of original sin When the human nature is perfect and when the subject of original sin Sec. 13. How the humane nature in man becomes infected with original Sin Sec. 14. That original sin is propagated by carnal generation appears by its antithesis of spiritual regeneration How propagated by vertue of divine ordination Sec. 15. The sum of what concerns original sin Sec. 16. What concupiscence is as spoken of in sacred Scripture Why seated in the superior as well as in the inferior faculties Sec. 17. From whence concupiscence in its inordinacy is why the sensitive appetite cannot be this concupiscence Sec. 18. What the sensitive appetite in man is and in pure nature how subordinate unto reason thereby specifically distinguished from that in the beasts Sec. 19. Concupiscence in its inordinacy is the issue of mans fall and why wherefore called sin CHAP. XIV Concerning Actual Sin Sec. 1. THe privation of original righteousness is inseparably accompanied with the corruption of original uncleanness What original corruption is to actual sins Sec. 2. What actual sin is what the immediate internal causes of it and how Sec. 3. No inducement whatsoever can cause sin without a conspiracy in the inward man No actual sin committed without the will consenting The will not necessitated in its volition by any power but that of Gods Sec. 4. How one sin is the cause of another Sec. 5. What the least actual sin is Sin is manifold in its kinds All sin is either of omission or of commission and that either in thought in word or in work Sec. 6. What is the formative power in original sin in respect of actual Sins of omission alwaies accompanied with sins of commission Sec. 7. This illustrated by instance He that wils the occasion of sin by consequence wils the sin How sin is willed antecedently in its cause though not directly in its self Sec. 8. Sins of commission and of omission having the same motive and end are not specifically distinct Proved by instances Sec. 9. What the division of sin into that of thought word and work Sec. 10. The first inordinate motions of lust contain'd under the evil thoughts of the heart though not consented to by the will yâ—â— are sin and why What makes any act to be sin How the motions of concupiscence are voluntary through the wils defect before they rise though not consented to when raised how concupiscence it self is voluntary Sec. 11. The motions of concupiscence prov'd to be sinful by an infallible argument drawn from the indifferent nature of the wils consent Sec. 12. What the special distinction of sin into spiritual and carnal is how all sin is carnal and how spiritual What the true difference betwixt both Sec. 13. What the specifical distinction
Cor. 13.1 Jude 9. Angel even a willing another to know what he wills by him to be known § 23. The Sin of the Apostate Angels What the sin of the Apostate Angels which was the cause of their fall we cannot particularly discern because the Scriptures do not plainly discover We suppose it to have been a sin immediately against the Son of God accompanied or rather compleated with the a Mat. 12.24 31.32 Sin against the Holy Ghost in an irreconcileable hatred and enmity against that truth of which they were in conscience so fully convinc'd Upon b Isa 14.12 13 14 15. Satans pride and envy at Christs person did follow his malice and c John 8 44. hatred of Christs Truth even the d John 14.6 Rev. 14 6. eternal Gospel of his Incarnation as ordained of God in humane nature e Eph. 1.22.23 to be the head of the Angels f Eph. 1.10 united to the body of his Church Satans malice against Christ â—nd how especiâ—lly prosecuted Which malice and hatred of Christ and his truth Satan hath ever since prosecuted by bloody persecutions rais'd against his Church by horrid blasphemies and Heresies vented against his person in his Divinity his Humanity and the offices of his Mediation § 24. What the knowledg of the Apoâ—tate Angels Though the evil Angels are a Mat. 13.19 16.25 Eph. 6.12 spoil'd of grace by their sin and b 2 Pet. 2.4 Jude 6. involv'd in darkness by c Luke 10.18 their fall yet are they eminent in d 2 Cor. 2.11 11.3 Eph. 6.11 Jam. 2.19 knowledg by their Nature How increas'd and this much e Eph. 6.11 12. heightned by long experience in the world and from divine f Mat. 4.6 8 29. Jâ—m 2 19. revelations in the Scriptures yea by g Jude 9. frequent contests with the good Angels yet can they not h Isa 4.23 foretel future events How not foretel events by any light of foreknowledg in and from themselves but what they do foretel are either such things as they finde foretold by the holy Prophets How foretel them or prepared in natural Causes or such things as they know already design'd being privy to the good and i assistants to the wicked designs of men or such things as by some evident signs they conjecture or by some seeming probabilities they presume The end of all diabolical predictions but whatsoever it the prediction or revelation from the evil Angels is is intended to k Mark 1.36 Acts 16 17.18 deceive and seduce to mischief and destroy and therefore l 1 Kin. 22 21 22. l Deut. 13 1 2 3. Eph 6.11 neither is to be sought for Why not to be allowed of nor to be allowed of all complyance with Devils being a m 2 Cor. 6 14 15. Ephes 5 11. renouncing of God and thereby a ruin to the soul What the power of 〈◊〉 evil 〈◊〉 § 25. As the Evil spirits are eminent in knowledg so are they also a Mat. 12.29 Ephes 6.12 migty in power yet a power b Job 1.12 2 6. 1 Pet. 5.8 limited and restrained God holding them fast in the Chain of his Providence so that when made executionors of his wrath they are kept c Mat. 8.32 Rev 7.2 3. subject to the command of his will How exercised By Divine Permission and Providential ordination it is that the Evil spirits exercise their d Job 1.12.16.19 Ephes 2 2. Rev 7. â— 3. power in the fire in the air in the waters and on the earth upon trees upon beasts and upon men Some e Luke 8.30 Mat. 8.16 men they actually possess some they f Luke 22.3 Acts 5.3 Ephes 2.2 wickedly pervert some they g Zech. 3.1 1 Thes 2.18 eagerly oppose but all they h 1 Pet. 5.8 2 Tim. 2.26 daily tempt and with the i 1 Chro. 21.1 Luk 22.31.57 best they often prevail though not so as k Gen 3.15 Psal 5.1 Luk 22.61 62. Rom. 16.20 fully to overcome and finally to destroy What their names and how proper and common § 26. The Prince of the Apostate Angels is called by those a Mat. 25.41 Luk. 10.17 names in an eminency of Evil which will fit all the rest in their proportion of Evil. He is called sometimes the b John 8.44 1 John 3.8 Devil the c Rev. 12.10 Accuser with lies reproches and calumnies accusing God unto man and man unto God Somtimes the d Mat. 4.3 1 Thes 3.5 Tempter by evil suggestions still soliciting unto sin Sometimes the e Mat. 13.19 Ephes 6.16 wicked one being full of iniquity himself and ever prompting others unto wickedness Sometimes f Luke 10.18 Acts 26.18 Satan the Adversary setting himself against God and Christ the good Angels and holy men raising and promoting enmity and contentions Somtimes the g Mat. 13.25 Luke 10.19 Enemy and the h 2 Thes 2.10 11 12. Destroyer raising i Rev. 20.8 seditions and wars to destroy nations k 1 Sam. 16.14 dissentions and divisions to ruin families Gods glory manifâ—sted in all l Mat. 13.25 Rev. 12.12 13 17 persecutions and Heresies to infest the Church In all which God doth manifest the riches of his wisdom and greatness of his power to the glory of his mercy and the advancement of his Justice in m Mat. 24.24 Luke 21.18 the gratious salvation of his chosen and the n Rev. 9.11 just condemnation of the wicked § 27. The wonderful working of Satan By his subtilty and power Satan doth work his a 2 Thes 2.9 lying wonders deceitful in themselves and intended by him for the deceiving of others yea sometimes he doth work b Deut. 13.1 2. Mat. 24.24 true signes yet thereby aims he at the destruction of truth which true signes though they seem wonderful Why not true miracles yet are they not such wonders as are truly c Acts 8.13 called Miracles For they cannot be any supernatural Effects being onely the events of some Natural Causes d Exod. 7.12 8.7 which Satan by a secret subtilty doth compact not by any proper power doth produce Every supernatural Effect must needs be the issue of a supernatural Cause â—ll miracles are from God which is God and e Psâ—l 72. â—8 136.4 he alone who did wonderfully create the world without matter pre-existent can powerfully create wonders without means cooperating Such the miraâ—les of Christ and such were the f Joh. 10.25 Act. 2.22 glorious Miracles of Christ whereby he did testifie the Divine power of his God-head § 28. â—hy not such the workings of â—aâ—an Wherefore if the Devil could work true Miracles to perswade false Doctrines then were Miracles a weak and insufficient a Mat. 16.17.20 argument to confirm the true faith Besides that is
sin and lyable to the curse Adams sin incurs Gods cu se of death § 8. Thus the Act of disobedience committed by Adam of his a Eccl. 7.29 own free-wil bringeth upon him the curse of death inflicted of God in his just judgment and not onely upon himself in his person upon himself and his posterity but also in his b Rom. 5.18 19 posterity for that God entered not his Covenant with Adam as he was one man Why upon his posterity but as he c Acts 17.26 1 Cor. 15.21 22 represented all mankinde of which he was the Root and the Head And therefore as by Adams obedience all his Posterity should have received the reward of life promised so equal it is that upon Adams disobedience d Rom. 5.14 15 all his posterity should undergo the curse of death threatned Adam propagates the curse and the sin too § 9. And thus as the blessing of the Covenant had not rested in Adams person so nor doth the a Rom. 5 12. curse and as not the curse so nor doth the a Rom. 5 12. sin But both sin and curse being seated in b Eph. 2.3 humane nature and this in propagating his nature as well as Adams person Adam propagating his nature doth propagate also his sin and with his sin the curse of Death So that as many as by natural generation descend from Adam are c Psal 51 5. shapen in iniquity and conceived in sin d Eph. 2 2 3. children of disobedience and children of wrath subject to e Mat. 10.28 Rom. 6.23 temporal and eternal death § 10. Now that no man may question the goodness and Justice of God in giving Adam a free-will God's goodness justified in giving man a free-will though he knew the Devil would thereby enter and destroy man How it was necessary that man should have a will and that will a liberty to good and evil whereat he knew Sin and Satan would enter and destroy him we acknowledge free-will to be a a Gen. 1.26 necessary part of the pure naturall being of man and so likewise of Angels therefore that God might make the Angels intelligent Spirits and Man a rationall creature necessary it was that they should have a will which will in its pure naturall constitution must have its freedome in a b Deut. 30.19 liberty to good and evill for that the will doth become free onely to good is from confirming Grace free onely to evill that is from degenerating sinne free both to good and evill that is from pure Nature § 11. Seeing then it was absolutely necessary that Angels and Man being Intelligent and Rationall Creatures should have a will and having a wil it was absolutely necessary that will should be free and being free it was absolutely necessary that freedome should be in a liberty to good and evill either God must not have made them such creatures or he must make them such wills To have made a rationall creature without a will or a will without its liberty doth imply a contradiction For God cannot doe what implies a contradiction in the thing not from any deficiency in God but from an incapacity in the creature indeed to be free onely to good by Nature is the perfection of Gods will whose wiâ—â— thereby becomes the very Rule of goodness § 12. Besides The mutability of estate in Angels and Man did depend upon the liberty of the will the a Job 4.18 15.15 John 4 44. Jude 6. Gen. 2.17 Mutability of estate in Angels and Man to the manifestation of Gods justice and mercy doth depend upon the liberty of their will to good and evill so that to have created Angels and Men in this perfection of will as free onely to good had been to have created them immutable in their estate whereas to be such by nature To be immutable by nature is peculiar unto God is b Mal. 3.6 Jam. 1.17 2 Cor. 5.1 Luke 20.36 1 Pet. 1.4 proper unto God and incommunicable to the creature which is not made such but by Grace and that grace made c perfect in glory § 13. So that to take away liberty from the will is to take away the will from man and to take away the will from man is to take away man from the Creation and to take away man from the creation is to take away much of the manifestation of Gods glory in the exercise of his mercy and justice as well as his wisdome and power Wherefore though God gave man a free will whereby Satan entred upon the soul to destroy Adam Mans fall not to be laid to Gods charge and sin entred upon Adam to destroy his posterity yet can we not in common equity lay mans fall to Gods charge § 14. To stop the mouth of all irrationall reasoning we make this reasonable instance by way of apt illustration Illustrated by a fit similitude In the building of an house it is necessary that for use conveniency and being it have a door which is made of sufficient strength to keep out the thief so the inhabitant have sufficient care to keep it shut Now if the thief by fair words not violent force get entrance and spoyl the goods whose is the fault the workmans that built the house or the inhabitants that set open the doores With the application we curb and stop mens curiosity that it do not run or rush them into blasphemy and where they cannot satisfie their reason they are taught to exercise their faith Where man cannot satisfie his reason it is reasonable that he exercise his faith and with devout praise to take a part in that heavenly Anthem a Rev. 15.3 Great and marvellous are thy works O Lord God Almighty just and true are thy wayes O thou King of Saints § 15. This then we affirm as certain truth that In mans fall Gods will was permitting and disposing in mans fall a Psal 5.4 Hos 13.9 God was neither compelling nor commanding nor perswading but permitting disposing And thus though God did not will mans fall yet was not indeed could not be mans fall without Gods will So that as God did not will mans fall so nor was mans fall without Gods will for if the b Matth. 10.30 hair of mans head cannot sure the head of all mankind could not if one poor c Matth. 10 29 Sparrow cannot sure our first Parents and in them whole humane Stock could not fall to the ground universally sink into the gulph d Rom. 5.18 of sin How ordered to his glory and mans good and guilt of death without the will of God whose will did certainly determin to permit and order man's fall to the greater manifestation of his own glory and the higher advancement of mans happiness in a gracious redemption by Christ § 16. Thus as God did not positively wil
e Luke 1.47 blessed virgin the mother of Christ not excepted is therefore a child of â—â—â—â—h because a child of Adam communicating in his sin by f Mat. 7.16 17. Jam. 3 11. partaking of his nature How we become deprived of Original righteousness § 3. That Adam then and his posterity become deprived of Original righteousness is not because God doth forcibly withdraw it by his power but deservedly withhold it in his justice a 2 Chr. 15.2 God doth not desert but being first deserted And therefore it was not God that spoyled man but it was man b Eccles 7.29 Hos 13.9 who made voide to himself the integrity of his nature by the guilt and pollution of his actual disobedience which disobedience was indeed a complication of the most hainous transgressions of pride ingratitude Why this deprivation is a sin rebellion c. So that the first loss of Original righteousness being by Adams transgression yea in Adam a sin the after privation thereof in himself and his posterity must needs be sinful Why the punishment of Gods withholding righteousness is no excuse for mans sinful waste and want of it § 4. Though true it is that man having first cast away that rich treasure of Original righteousness by his sin God after a Isa 59.2 withholds it in his justice by way of punishment yet doth not this just punishment from God excuse the sinful privation in man his Original sin in the privation of Original righteousness being though a necessary consequent yet not a proper effect of that punishment much less the formal punishment it self Sin in the privation of righteousness doth follow Gods withholding his grace as darkness being the privation of light doth follow the Suns withholding his beams not as a proper effect but as a necessary consequent And though to be deficient in necessaries is equivalent to an efficiency be true where there is an obligation of law natural or positive to require the assistance yet it is not so where the obligation is broken by his default in whose behalf the assistance is required as it is â—â—â—e in the Case of mans Original sin in the prâ—â—â—â—ion of Original righteousness § 5. Original Sin then is not from God he is no waies the Author of it How we become by nature children of disobedience and children of wrath nor it formally a punishment from him it is properly the effect of Adams disobedience and the consequent of Gods wrath whereby we are become by nature children a Ephâ—s 2 23. of disobedience and children of wrath otherwise neither should children conceived and quickned b Rom. 5.14 dye in the womb nor ought they How proved that we are such being newly born be baptized c Rom. 6.3 6. into the remission of sins As sin d Rom 6.23 doth inseparably bring forth death so doth death infallibly presuppose sin which in the quickned Embryo and new born Infant can be none other then this of Original Sin § 6. How Original sin is a repugnancy to the whole law Which Original sin not onely as the depravation of corrupt nature but also as the deprivation of primitive righteousness it is not barely a 1 John 3.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a transgression of the law in some one or some few particulars but is more fully b Rom. 7.23 8.7 Gal 5.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an enmity or opposition against the whole Law in general For the Law is not onely the rule of our life and of our works but also c Psal 19.7 Mar. 12.33 Rom. 7.14 of our nature and of our faculties requiring integrity and holiness in these as well as purity and righteousness in them The same precept which commands love requires strength otherwise the Law hath said in vain d Luke 10.27 Thou shalt love the Lord thy God with all thy strength seeing e Rom. 5.6 we have no strength to love him so that not onely to want righteousness in our lives but even to want integrity in our natures is opposite to the Law yea the whole Law of God and therefore must be sin § 7. Seeing that in original sin The contagion of original Sin extends to the persons of all mankinde and the parts of the whole man the evil deprivation of primitive righteousnes is accompanied with a total deprivation of humane nature therefore as the whole man and all mankinde is become guilty so is a Rom 5.12.13 c. Gen 6.5 Isa 1.6 all mankinde and the whole man become polluted And as this Original corruption of mans nature doth extend to all mens persons so doth this corruption of the whole man extend to all the parts and how spreading its contagion into b 1 Cor. 2.14 2 Cor. 3.14 the understanding by ignorance into c Deut. 32.18 Psal 106.21 the memory by forgetfulness into d Mat. 23.37 John 8.44 the will by perverseness into e Tit. 1.15 16. Heb. 10.22 the conscience by confusion into f Rom. 1.24 26 Jam. 4.6 the affections by disorder and into the g RoÌ„ 3.13 c. 6.13 19. very members of the body as the instruments of sin What Original corruption is call'd in Scripture § 8. This Original corruption is called in sacred Scripture sometimes a Rom. 7.7 Jam 1.14 lust and concupiscence sometimes b Rom. 7.8 13 the sin the c Rom. 7.17.20 inhabiting sin the d Heb. 12.1 encompassing sin and sometimes the e Rom. 7.23 8.2 law of sin It is sometimes called the f Rom. 6 6. Ephes 4 22. Col. 3 9. old man g John 3.6 Rom. 7.5 9.8 Gal. 5.19 and the flesh even as flesh is put for the whole man And therefore we read of the h Col. 2 18. Rom 8 6 7. 2 Cor. 1.12 understanding mind and wisdom of the flesh the i Ephes 2.3 Gal 5.24 will affections and lusts of the flesh yea that this man of sin inhabiting in sinful man might be the more fully described this flesh is said to have its k Col. 2.11 body and that body its l Col. 3.5 members The analogy between Christ and Adam in respect of the righteousness and disobedience imputed § 9. Thus as there is an antithesis so is there an a Rom. 5.14 1 Cor. 15.45 analogy between the disobedience of Adam and the righteousness of Christ in that as b Rom. 5.18 19 1 Cor. 15.22 the righteousness of Christ the Head of his Church is imputed to his members for their justification so equal it is that the disobedience of Adam the head of his posterity be imputed to his members to their condemnation and as by the obedience of Christ many even his whole spiritual Generation are made righteous so equal it is that by the disobedience of Adam many even his whole carnal race be made sinners