Salvation descends not on the Son is not entailed The original Right that Adam had was entailed but his sin cut off that entail and his Bloud was corrupt and tainted to all his Posterity and we are heirs to his guilt but not to his right as the Son of the tainted Father is heir to his Father's bond and burdens but not to his rights and priviledges We are all born in sin and by such our birth are all deprived of our right to Glory All have sinned and come short of the Glory of God SECT III. Purchase 2. Purchase or Buying so Jacob had a right to the Estate of Isaac and his Title was by Purchase for he bought Esau's Right for a Mess of Pottage Esau and Jacob had successively a right to the same Estate but not by the same Title Esau's was by Birth Jacob's by Purchase Among us the Title many have to their right for their Estates is by Purchase of such a Manor Land Lease or House Our Title to the right of Glory is not by Purchase for 1. Such a Purchase is unlawful Is the sale of Honour of it self unlawful and shall not the sale of Glory be much more Is it simony to buy a Living that can last but for a time and is it not much more to buy the Living that is everlasting 2. Such Purchase is impossible no summe sufficient can be raised to make that Purchase the whole World will not afford it What shall a Man give in exchange for his Soul if the whole World cannot countervail for the loss of it much less can it satisfie for the Salvation of it SECT IV. Desert 3. Deserts of Virtue Service or Works When Saul made David a Colonel he had a good right to that Office and his Title was his Deserts by his good Service done to the King and State by the virtues of his wisdom and valour he behaved himself more wisely and valiantly than all the Servants of Saul he had slain Goliah and diverse Philistins In the opinion of the Jews the Centurion had a right to have his Servant healed and his Title as they pleaded it was his good deserts and works For say they he loveth our Nation and hath built us a Synagogue Our Title to our right of Salvation is not by deserts service or works The World talkes much of Merits and Deserts and many flatter themselves with an opinion of them though daily they see themselves cast in that Plea For Deserts breed a Title to nothing but Honour a naked and empty Right that consists in having a Name or taking Place to matters of power and profit ineffectual SECT V. 4. Favour and Grace And the motive to that Grace only God or Man Favour So the King ex mero motu of his own free will grants a Boone so God grants the right of Salvation according to the good pleasure of his own will which is our Title thereunto Our Title is no base and low Plea but eminent and high not only of Grace but eminent Grace the highest and best Title creating Jus pingue the Best of Rights As our sin was exceeding sinful so our grace is exceeding gracious Hence St. John terms it Grace of Grace of his fulness all we have received Grace for Grace i. e. Grace not requested but freely granted Divines call it Preventing Grace Grace that fore-stalls all our desires we sue not for it pray not for it For a clear knowledg of this we are to understand that Grace is of two degrees 1. Upon the motion petition or suit of the party that obtains the Grace 2. Upon the proper motion of the Donor without all petition or suit of the Receiver This later is Free-Grace most gracious Grace God gave Abraham a Son that was Grace for Abraham was barren and out of hope for Children yet that was not Free-Grace but Grace upon request For Abraham made his prayer to God for a Son lest the Steward of his house should be his Heir God gave Abraham the Land of Canaan to him and his Seed that also was Grace for Abraham had no other title to it none by birth purchase or desert And that was Free-Grace without any prayer or suit of Abraham Christ healed the Centurion's Servant of the Palsie that was Grace yet not Free-Grace for he did it at the suit of the Centurion who came and worshipped and besought Christ to heal him Christ raised the Widows Son of Naim from death that also was Grace and Free-Grace for he did it without any petition or suit unto him upon pure compassion he had on the poor Widow his Mother SECT VI. From all that hath been said I may modestly gather that the Rights we have by Justification are exceeding many and great and the Title to those Rights is no way by Law not by Birth not by Purchase not by Desert but by the meer favour kindness and mercy of God SECT VII Reason 1 Because our Justification is contrary to our Condemnation our title to death whereby we are condemned is by works Condemnation for it is by sins For the wages of sin is death And by the offence of one many are dead Our title then to life whereto we are justified must needs be by Grace and so life must needs be a gift For if death be a wages and a payment due for sin then life must needs be not a wages nor a payment but a meer Gift and Favour For if things contrary have contrary forms then contrary Rights must have contrary Titles If our Right to die come by Law our Right to live must needs come by Grace So St. Paul reasons at large Rom. 5.15.16 c. SECT VIII Reason 2 Because all the Rights that come by justifying are Gifts Thy right of Liberty and Impunity Gifts of Resurrection and Glorification c. are all of Gift for they are not entailed upon us and therefore not by Birth nor sold unto us and therefore not by Purchase not let out therefore not by Works and Service but are all pure Gifts St. Paul opposes these rights to our penalties in Adam for sin Ro. 5.15 c. and in four Verses together for four several times he terms them Gifts Now all Gifts are acquired by Grace and the Donatary hath no other title than the Grace and Favour of the Donor SECT IX Reason 3 Because the Original Right of Justification is Impunity or Pardon For when God creates these Rights unto us Impunity we are in the state of sin for in that state we are born into the World And our first Right is impunity or pardon i. e. to be accounted righteous Hence our Justification is so frequently termed Imputation of Righteousness and Absolution from sin which two Attributes make but one and the same thing For they differ only in the term saving that Imputation of Righteousness is the better term because it is the term positive or term of access to
see that such as are in necessity have right Help all them to right that suffer wrong and punish the wrong doer Do right to the poor use no force nor fraud against him to deprive him of his right but by a right Sentence give him his right The Italian renders it Faitte drito the French Faites justice it is the act of justice to give every one his right 1. Thus to justifie is to acquite or discharge one that is guilty by Favour and Grace 2. To justifie is to declare a Man free from guilt of which he was wrongfully charged and pronounced guilty by wrong Sentence of Law 3. To justifie is to create a right to a Man that had none before 4. To justifie is to restore a right to a Man that had lost it 5. To justifie is to make a Man a proprietary or an owner of something that had nothing or at least not that which he is now justified unto 6. To justifie is to assert and prove any thing to be true or any Person to be honest in word or deed SECT I. Accounting Thus to account any right to any Person is to justifie that Person or to impute righteousness unto him Rom. 4.6 Gal. 2.16 So to be accounted righteous or for righteousness to be accounted to us or for Faith to be accounted for Righteousness or to be justified by Faith are all one and the same thing And truly all Rights consist in imputing accounting or reckoning which is their force or essence As that the Usefruit or propriety of any thing is imputed or reckoned to appertain and belong to such a Person this is his right by some title or other And all accounting or reckoning is either 1. Of sayings or Propositions as in Logick 2. Of numbers as in Logistick 3. Of Rights or Dues as in Justice or Mercy So to be justified is to be imputed reckoned accounted declared pronounced or created righteous i. e. to have a present right to a future inheritance by the means of Faith and Title of Grace and Mercy in Jesus Christ Thus our justification makes no moral alteration in us that is makes us not just or righteous in doing moral righteousness much less does moral righteousness justifie but justification produceth in us a civil capacity to possess something investing us in an Estate and gives us a new right to have and hold something as our own The poor oppressed are justified not by making them morally righteous but by giving them right that is either declaring their right by a right Sentence or by hindring of that force and fraud which would deprive them of their right Thus Justification is opposed to Condemnation Rom. 8 33 34 It is God that justifies who shall condemn To justifie is to invest a Man with a right to condemn is to devest or deprive a Man of right If through the offence of one many be dead Rom. 5.15 16 c. much more the Grace of God and the Gift by Grace which is by one Man Jesus Christ hath abounded unto many The judgment is of one to condemnation but the free-gift is of many offences unto justification Therefore as by the offence of one Man judgment came upon all to condemnation even so by the righteousness of one the free-free-gift came upon all Men unto justification of life For as by one Man's disobedience many were made sinners so by the obedience of one shall many be made righteous He that is dead is freed from sin the Original is justified from sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is contrary to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or rather to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 SECT II. The Synonyma or Parallel names are these Synonyma Eph. 1.11 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. To obtain an inheritance 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To gather together in one all things in Christ which is properly our Incorporation or imbodying into Christ our Head 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To be reconciled unto God for Being justified by faith we have peace with God Rom. 5.10 2 Cor. 5.19 20. When we were his enemies we were reconciled to God God was in Christ reconciling the World to himself not imputing their trespasses unto them and hath committed unto us the word of reconciliation that he might reconcile both unto God in one Body by the Cross Eph. 2.16 Col. 1.12 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To be sufficiented or made meet to be partakers of the inheritance of the Saints in light 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 1.13 To be translated into the Kingdom of the dear Son of God from darkness to light i. e. to be justified 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To be accepted to the Beloved i. e. to be justified Eph. 1.6 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To be engraffed being a wild Olive Rom. 11.24 and to partake of the fatness thereof c. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To be enfranchised If the Son shall make you free John 8.36 Eph. 2.19 then are ye free indeed i. e. justified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fellow-Citizens with the Saints and of the houshold of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 partakers of the Divine Nature 2 Pet. 1.4 1 Pet. 5.1 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Access or coming unto God 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adoption As many as received him John 1.12 Rom. 8. to them gave he power i. e. right to be called the Sons of God We have received the Spirit of Adoption whereby we cry Abba Father 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Alliance to God Eph. 2.13 Ye who sometimes were afar off are made nigh by the Blood of Christ 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pardoning and forgiving Col. 2.13 And you being dead in your sin and the uncircumcisien of your flesh hath he quickened together with him having forgiven you all trespasses 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ransoming or redeeming Rev. 5.9 Thou wast slain and hast redeemed us to God by thy Blood By all these and the like expressions is declared a permanent state and stable condition wherein a person standeth as to Freedom and is the Base or standard of all Rights accounted to him SECT III. Bondage There are two Spiritual States the one of bondage the other of freedom 1. Spiritual Bondage which is a Restraint Pressure Closeness or Fastness of the Spirit whereby a man is tyed from good to evil is a drudge to sin and a slave to lust a captive to the Devil This is a State of wrath low base terrene and miserable a condition below the nature and quality of a man having no Right nor capacity of Right to any Spiritual Benefit a very death SECT IV. Freedom 2. Spiritual Freedome which is a gallantry fluency clearness or loosness of the Spirit an enlargement from
the Flesh is a base fordid and slavish Life 3. The Life of the Flesh is a dull stupid and sottish Life 4. The Life of the Flesh is a vexatious toilsom and uncomfortable Life But on the contrary 1. The Life of the Spirit or of Faith is an high towring and Stately Life 2. The Life of the Spirit is a free generous and noble Life 3. The Life of the Spirit is a clear brisk and most ingenious Life 4. The Life of the Spirit is a pleasant and fully contented Life 5. The Life of the Spirit is an everlasting Life 6. The Mind and Will of Sense and the Mind and Will of Reason were the Gift of God by Creation passing to Mankind by the means of Generation without sin and before sin and Law that made sin to be known 7. The Mind and Will of the Spirit perfecting and sanctifying the Mind and Will of Sense and the Mind and Will of Reason were the Gift of God by Promise or Covenant and Faith of God and Man convey'd to Mankind by the means of Regeneration without sin and after sin and Law that made sin to be known by Grace and Pardon through Jesus Christ 1. Thus the Life of Sense is natural and good till it exceed in its operations the rules and limits of a law put upon it For sin is the transgression of a law and where there is no law there is no transgression but still the sense is unregenerate 2. The Life of Reason is natural and better in a tendency to Regeneration while it acts like it self by rules of right Reason and the Law of Nature till it be debauched by the carnal Mind and Will and drawn down to unreasonable notions and appetites 3. The Life of Faith is Supernatural good and best of all which is the state of Regeneration and a new Creation of a new and perfect Man in Christ Jesus SECT IV. 1. Therefore we are to do all in Faith Corollaries 1. Acts of Sense and Passions of love joy fear c. 2. Acts of Reason Arts Sciences and Mysteries Speculative and Practick So we live above all these 2. Therefore we are to suffer all in Faith 2. Sense pain sickness scorn shame c. 2. Reason ignorance errour and all failings So we live above all these 3. Therefore we keep integrity in all Conditions 1. Peace health honour wealth favour and all prosperity 2. War sickness shame poverty and all adversity 4. Thus we may try and judg of both estates the Old Man and the New the Flesh and the Spirit the Old Creature and the New the unregenerate and the Regenerate the Child of the Devil and the Child of God 1. Consider a Man that leads a Carnal Life He is very busie about what pleaseth his sense and carnal reason he takes care for his health and pleasure he hunts after gain honour and pride he studies for Learning Arts and Sciences Well what will all this do Ask him when he comes to die Where 's his pleasure profit Learning c. all is gone and he is going from all and what comfort have they left behind Now he must die and all 's left behind He enjoy'd his worldly wealth as long as he could and now some body will sing O be joyful and throw it away as fast as he raked it together and faster too 2. Consider a Man that leads a Spiritual Life He is very busie about what pleases his Soul he takes care for his Soul's health he searches for the true gain he studies for the true Wisdom Well what will all this do ask him when he comes to die Where 's his pleasure profit Learning c. all is present with him and go along with him his end is Peace and he enters into Peace He dies a wise and holy Man and he is happy and gone to God and his memory is precious 5. Thus by Faith I am justified to the promise By Faith I enter into the Promise by Faith I receive the Spirit of Promise the Adoption Sanctification Hope Comfort Love and Glory by Faith I labour in the works of Love and work out my Salvation with fear and trembling by Faith I hold out in prosperity from being translated ravished or overcome by peace wealth c. By Faith I hold out in adversity and live in all storms from being overwhelmed by pain grief c. into despair By Faith I resist and overcome the Devil by Faith I live by Faith I die and rest in hope to enjoy the end of my hope Everlasting Life Conclusion Therefore without Holiness there can be no happiness for to be carnally minded is Death but to be Spiritually minded is Life and Peace for if we live after the Flesh we shall die but if we through the Spirit do mortifie the deeds of the Flesh we shall live Ergo 1. In Feudation is Adoption Justification and engrafting into Christ By Faith 2. Homage is Regeneration Re-creation and Sanctification by works Quod erat demonstrandum The Fifth BOOK OF ASSURANCE The CONTENTS Transition Promises Publick Faith Spirit Waiting TITLE I. Of the Nature of Assurance OUR Justification doth create unto us a present right to the future possession of Heavenly Blessedness Transition The matter whereunto the Right claimeth is the Heavenly Blessedness it self the Title whereby this Right is acquired or had is Faith by the higher Title of Free-Grace the Tenure whereby it is continued or held is Sanctification or Works and the Services of Love and the Assurance whereby it is witnessed or proved is the Spirit by Faith For where a Right is imparted convey'd or settled upon me Reason it is good reason that besides my Title and my Tenure I should have some good Assurance from the Donor or Granter whereby the truth of such conveyance may be witnessed and proved in case the Donor or Granter should fail or deny or recal such conveyance But especially this Assurance is to be made where the Gift or Grant is imperfect as alwaies it is in all Promises For by force of a Promise there is convey'd unto me only a bare right or interest to a thing and not any possession of the thing it self but the actual delivery of it is suspended until some time future And therefore in the mean time some Assurance is most necessary for me that thereby I may know how to witness the Promise formerly passed unto me for my future possession of the thing promised when the time thereto assigned shall be expired 1. In the Old Testament God promised unto Abraham the inheritance of the Land of Canaan and Abraham believing God or accepting the Promise had by virtue of such his Faith a present right thereto But because he had not the present possession of it he requested some Assurance whereby he might know that he should inherit it Gen. 15.8 And he said Lord whereby shall I know that I shall inherit it And God gave him an Assurance by
through weakness but lived by the power of God And after he had died for our sins rose again for our justification 3. That Christ as a Law-giver propounded the purest Rules of Holiness and the highest Rewards of happiness introduced the most Spiritual worship that ever was manifested unto Mankind that he put an everlasting period to Moses's Rites and confounded the Wisdom of the World by the foolishness and weakness of God which is wiser and stronger than the Wisdom and strength of the World That he brake the Devil's power and malice silenced the lying Oracles and lay'd flat the strong holds of Sin and Satan to the ground And set up his Kingdom against all Principalities and powers and Spiritual wickednesses in high places and the gates of Hell shall never be able to to prevail against it 4. That Christ's Apostles saw and heard all that he did spake and suffered and the Glory of his Resurrection and Ascension and testified to the World all these things which they had seen and heard without all hope of Reward in this Life against all discouragements of persecutions and deaths And that the Spirit of God was so powerful in these illiterate and obscure Men as to indue them with Wisedom and Understanding from on High and with courage and resolution to preach the Mysteries of the Kingdom of Heaven and the enduring of the Cross by mortification and self-denyal and renunciation of the World in order thereunto Things hard to be believed done or suffered by Flesh and Blood but mightily assured of performed and endured by themselves and their Disciples out-witting the Learning of Athens and Rome out-pleading the Orators and over-coming the powerful oppositions of both and of all others translated by their Gospel from the power of Darkness of Satan into the glorious Kingdom of the dear Son of God Thus the Ground of our Assurance sufficeth as to credence for matter of Fact SECT II. 2. The second Ground of all the Assurance Matter of Right that is possible and convenient to be had in this Life concerning our Salvation is in matter of Right to the Promises of that Salvation so procured for us is 1. Our consenting to the Promises delivered unto us 2. Our accepting and free embracing them as to our selves drawing the right of those Promises unto us 3. Our obedience or observation of them accordingly preserving those Rights unto us All which is our Faith whereby we are justified to all the Rights procured purchased and published by our Saviour Jesus Christ Thus living and dying and rising again and sending of his Spirit and ascending into Heaven and offering himself to God as a Priest and Sacrifice and sitting at the Right Hand of his Father to rule over all for us Men and for our Salvation That where he is thither he might bring us who is thus gone before us to prepare a place for us This is great Assurance and there can be no evidence nor conveyance or settlement greater or more secure than this The Word of God standing sure and our reliance thereupon We know we are the Sons of God What saith Christ Verily verily I say unto you he that heareth my word Joh. 5.13 and believeth in him that sent me hath everlasting life and shall not come into condemnation but is passed from death unto Life And I will raise him up at the last day He that believeth on the Son hath everlasting Life Joh. 12.44 that is right unto it and he that believeth not the Son shall not see Life but is condemned already and the wrath of God abideth on him We know that we have passed from Death unto Life because we love the Brethren He that loveth not his Brother abideth in Death 1 Joh. 3.14 Eph. 2.5 c. Even when we were dead in sins hath he quickened us together with Christ by Grace ye are all saved and hath raised us up together and made us to sit together in Heavenly places in Jesus Christ That in ages to come he might shew the exceeding riches of his Grace in his kindness towards us through Jesus Christ For by Grace ye are saved through Faith and that not of our selves it is the Gift of God The method of this our Assurance is 1. Hearing the Son 2. Believing in him and the Father that sent him 3. Justification 1. From Damnation and Death to Salvation and Life 2. From Sin to Grace 3. From Death in Sin to Life in Righteousness 4. From Death for Sin to Life for Grace 5. From Darkness to Light 6. From Bondage to Liberty SECT III. Matter of Witness 3. The third Ground for all the Assurance that is possible and convenient to be had in this Life concerning our Salvation is in matter of Witness or Earnest thereof which is the Spirit of God When Christ departed from his Disciples by leaving the World he bid them not be troubled at his corporal absence for he would send his Holy Spirit the Comforter to abide with them and so would be spiritually present with them all all that should succeed them in the Faith unto the end of the World Therefore accordingly when they were troubled exceedingly after his death and doubted that he was not the Messiah because he was dead and buried And after his Resurrection they were not fully satisfied but strange thoughts arose in their hearts He shew'd them his hands and his feet Luc. 24.38 c. that they might know that it was he himself and bid them handle him and feel him and look well upon him for a Spirit cannot be seen nor hath Flesh and Bones as he had And while they yet were not fully assured doubting for joy and wonder for their farther satisfaction he took meat and did eat before them And moreover for the greater Assurance he by his Spirit opened their Understandings that they might understand the Scriptures and gave them a Commission to preach the Gospel Joh. 20.22 And farther yet He breathed on them and said Receive ye the Holy Ghost whosoevers sins ye remit they are remitted and whosoevers sins ye retain they are retained And last of all for the greatest assurance of all he said Behold I send the promise of my Father upon you Luc. 24.49 c. Vid. Act. 1.4 c. But tarry ye in the City of Jerusalem untill ye be endued with power from on High And he lift up his hands and blessed them and in their sight and of above five hundred Brethren together he was carried up to Heaven And then they were satisfied and worshipped and returned to Jerusalem as Christ had commanded them with great joy and waited there for the performance of the Promise Act. 2.1 c. Act. 1. which was performed upon the day of Pentecost by the Mission of the Holy Ghost upon them so as never was before When therefore all the Assurances and Confirmations that could be given to Christ's Disciples were given for their
prove that Testament so far as by his Death he is both a Mediator and Testator of that Testament so that a Mediator and Testator in respect of the same Testament are not functions inconsistent and incompatible but may easily though not usually concur in the same Person But this of Christ his Confirmation of his Father's Testament is an act extraordinary as may be amongst some men by Priviledge because of his Substitution to die in God's stead that could not die to Confirm that Testament of God whereof he was Mediator and Heir and therein to confirm God's League or Covenant with Mankind whereof he was the Agitator and Mediator also Christ therefore may be called the Testator though he was not the Author of the New Testament because he was the main Instrument and VVitness to spread it in his Father's Name who appointed him to die in his stead For we commonly attribute the same Action both to the Agent who is the pure Cause of it and to the Instrument who is the Means of it But really and truly what is done by the order and appointment of another is done by him that appointed him as in Acts of Proxies Deputies Vicegerents and Procurators or Attorneys of all sorts as to Marriages Livery and Seisin Instalments Inductions c. For it is a most true Rule in Law Quod quis facit per alium videtur facere per se VVhat a man does by another it is his own Act and Deed. So God is the Testator and Christ is in God's stead as his Deputy and Vicegerent in the place of his Father in that sense is the Testator also The CONTENTS Christ's Offering One God to Mediate to One Man to Mediate for One God and Man to Mediate One Ransom to Mediate by Christ a Man Christ the greatest and truest High-Priest Christ offered Self TITLE IV. Of Christ's Priesthood CHRIST Mediates the Business of Man's Salvation not only by Dying for God which may be done for a Man for even for a Righteous man some would even dare to die for the Confirmation of his Testament But also Christ's Offering By offering up himself in the same Death as an High-Priest to be a Sacrifice for the sins of the VVorld and to bring his own Blood into the Holie of Holies in heaven as an High-Priest to offer it unto God and thereby to make way for us to the Mercy-Seat through the Veil of his Flesh by that new and living way for access unto God by him for Grace sufficient to help us in the time of all our need And also as an High-Priest continually to make Intercession for us at the Right hand of his Father In this Great Subject therefore of Christ's Mediatorship for further illustration and proof I consider these four Points 1. One God to Mediate to 2. One Man to Mediate for 3. One God and Man to Mediate 4. One Ransom to Mediate by One God to Mediate to I. Because though many are called Gods and Lords many yet there is but one Most High God blessed for evermore One Prime Cause of all Causes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One Being of all Beings 2. Because one God is offended by all 3. Because one God is able to punish 4. Because one God able to forgive 5. Because one God able to reward II. One Man to Mediate for i. e. One Mankind One Man to mediate for Heb. 2.16 made after God's likeness Male and Female all of one Flesh Verily he took not upon him the Nature of Angels but the Seed of Abraham So only Man is capable of Reconciliation with God III. One God and Man to Mediate One God and Man to mediate Many Mediators and Intercessors there are and may be but there is but one Mediator and Intercessor between God and Man 1. Because it is most requisite for a mixt Person that is both God and Man to interpose betwixt God and Man 2. Because in Christ only God is absolutely well pleased and therefore whatsoever he doth or suffereth it is absolutely satisfactory And there is no other Name under heaven by which we can be saved but only by the Name of JESUS I am the Way and the Truth and the Life Act. 4.12 Joh. 14.6 Joh. 10.7 9. and no man cometh to the Father but by me and he that entreth in any other way is a Thief and a Robber I am the door of the Sheep c. If Christ were like God only he should be too far from Man Aug. if like Man only he should be too far from God Therefore no Saints nor Angels must come into this work IV. One Ransom to Mediate by One Ransom to mediate by Because one Sacrifice once offered was All-sufficient for ever and no other could be accepted Socinus ventures hardly upon this Rock which shivers him in pieces degrading the dignity of Christ's Mediatorship in making him 1. Only a Teacher of the Perfect rules of Righteousness 2. Only a Guide and Example of Holiness and Sufferings But the Scriptures teach that Christ's Mediation consists in these Particulars 1. In consenting to accept of this great Office 2. In actually taking our Nature upon him for that purpose 3. In fulfilling the Law 4. In Suffering to Death 5. In Preaching Repentance 6. In Rising from the Dead 7. In Ascending into Heaven 8. In entring into the True Sanctuary 9. In offering himself there unto God 10. In sending his Holy Spirit 11. In the Ministry of Reconciliation 12. In Intercession at God's Right hand 13. In coming to Judgment Thus Christ expiates and propitiates for Sin by one offering up of himself once offered he perfecteth for ever them that are sanctified being the Captain and finisher of their Salvation through Sufferings Christ a Man This Great Captain High-Priest and Bishop of our Souls that he might more aptly mediate on our behalf was made a little Lower as we are than the Angels and as our Brother took part of our Flesh and Blood that through his Death he might destroy Death and Sin and the Devil that had the Power of Death to keep us under it by the Law and deliver them who through fear of Death were all their life time subject unto Bondage Heb. 2.17 18. Wherefore in all things it behoved him to be made like unto his Brethren that he might be a Merciful and Faithful High-Priest to make reconciliation for the Sins of the People For in that he himself hath suffered being tempted he is able to succour them that are tempted A Man therefore Christ must be that must die for Man and not an Angel Heb. 5.1 2 3 4 5. For every High-Priest is taken from among Men and ordained for Men in things pertaining unto God that he might offer both gifts and sacrifices for Sins Who can have compassion on the ignorant and on them that are out of the way for that he himself is compassed with Infirmity and by reason hereof he ought
then of Earthly holy things Christ's Blood dedicates the Holy of Holies the Sacrifices of Beasts were sufficient but for the purging of Heavenly things with better Sacrifices than these that is the blood of Beasts might and did suffice to Consecrate the Earthly Tabernacle but no Blood but that of Christ's could Dedicate the Heavenly Sanctuary for the reception of Souls and Bodies made holy for into that place no unclean thing could enter Heb. 9.23 But Christ being entred into Heaven and appearing there in the presence of God as a Priest to consecrate the place and those that should enter into it he is become a Priestly Advocate with the Father to make propitiation for our sins and not for ours only 1 Joh. 2.1 2. but for the sins of the whole World And all this was done at Once and by one offering Dying but once One Offering and entring into the Holy place to offer but once to put away sin and from Heaven he shall appear the second time without blood to offer for Sin because all is done away Heb. 9.28 to give his people the full benefit of that Offering by vindicating them from Death and enstating them in eternal Life who look for this Salvation and wait for the Time of the Restitution of all things when at his Coming they shall lift up their heads because their Redemption draweth nigh and they love his Appearing 2 Tim. 4.8 All the Legal Sacrifices were imperfect 1. Because shadows of perfect good things to come 2. Because they were offered year by year The same Sacrifice recurring year by year made by the same persons and so for many Ages could never be perfect nor make the Comers thereunto perfect for if they had been perfect or could have made the Comers thereunto perfect they would have ceased to be offered because the Worshippers being once purged should have had no more Conscience of sins Where Health is fully recovered and settled the Medicine needs not to be iterated till Relapses come Heb. 10.3 But in those Sacrifices is a Remembrance again made of sins every year i. e. When the Solemn Fast-day came about wherein those Sacrifices were to be offered the High-priest did lay both his hands upon the head of the Scape-goat and confess over him all the Iniquities of the Children of Israel Lev. 16.21 And when the year before all their Sins were laid upon the head of the Scape-goat and banished into the Wilderness yet in the next year and so successively every year after another Goat must be banished because the People contracted new sins to be forgiven But in this great Sacrifice of Christ all Sins of all People being laid upon his head and shoulders who only was able to bear them are fully remitted for ever so that there needs no more Sacrifice for sins For he shall finish the Transgression and make an end of sins Dan. 9.24 and make Reconciliation for Iniquity and bring in Everlasting Righteousness SECTION IV. Christ offers his self in Heaven Heb. 10.5 And because it is impossible that the blood of Bulls and Goats should take away Sins therefore Christ cometh into the World to do it Psal 40.6 saying Lo I come to do thy will O God He had a Body therefore fitly prepared for that Heavenly Sanctuary wherein he offered up himself to God As if he had said unto his Father Seeing the Legal Sacrifices please thee not therefore Lo I come to do thy Will i. e. to offer thee such a Sacrifice that is wholly according to thy good will and pleasure that every one might be freed from the guilt and punishment of all his sins and in the end have Everlasting life And to this end I have offered my Body so perfected to Immortality as the Septuagint read it and I have addicted my self wholly and for ever to the Service of the Heavenly Tabernacle as the Servant addicted him to his Master by having his Ears opened and bored to the Door as the Hebrew reads it that I might do thy Will for ever Because in Burnt offerings and Sacrifices for Sin thou hast no pleasure nay because thou wouldst endure them no longer therefore I come into this thy Heavenly Sanctuary to do thy Will and please thee with the oblation of that Body which thou hast prepared me wherewith to serve thee in thy Sanctuary for ever in whom thou art well pleased Heb 9.13 Heb. 10.8 By the which Will we are sanctified by the offering of the Body of Christ For that was God's will and not the Legal Sacrifices Christ reigns in Heaven After Christ the High-priest had offered this Great Sacrifice of Himself in the Temple of Heaven he did not stand daily ministring nor offering the same Service Heb. 10.12 but after he had offered this one Sacrifice for Sins for ever sate down at the Right hand of God from henceforth expecting till his Enemies be made his Foot-stool He hath offered so sufficiently that he needs never offer more he hath done his work of Conquest and sits down to triumph over his Enemies and to expect their subjection to him For God saith unto Christ Sit thou on my Right hand until I make thine Enemies thy Foot-stool Psal 110.1 It appears therefore that CHRIST is our great High-Priest mediating our Salvation 1. By Dying to confirm God's Testament a Sacrifice slain on the Cross 2. By offering the Blood of that Sacrifice being quickned through the Spirit unto God in Heaven A Man therefore he must be that his blood might be shed and a God that by the power of his Divine Spirit his blood might be offered for the sins of the World For every High-Priest is taken from amongst Men and ordained for Men in things pertaining unto God Heb. 5.1 2 c. that he might offer both Gifts and Sacrifices for Sins who can have compassion on the Ignorant and them that are out of the way for that he himself is compassed with Infirmities And by reason hereof he ought as for the People so also for himself to offer for sins and no man taketh this honour to himself but he that is called of God as was Aaron So Christ glorified not himself to be made an High-Priest but he that said unto him Thou art my Son this day have I begotten thee Heb. 2.17 18. Wherefore in all things it behoved him to be made like unto his Brethren that he might be a merciful and faithful High-Priest to make Reconciliation for the sins of the People for in that he himself suffered he is able to succour them that are tempted And forasmuch as the Children are partakers of Flesh and Blood he also himself likewise took part of the same that through Death he might destroy him that had the power of Death Heb. 2.14 that is the Devil The Order of this Priesthood of Christ was according to that of Melchisedec who was a Type of
there have been that have made it a Substance and there have not been wanting those that made it nothing at all It is my Choler saith the Revenger It is my Melancholy saith the Desperate one It is my Blood saith the Wanton It is my Appetite saith the Glutton It is it is not what every one pleaseth Well be these darknesses in the Understanding and these perversnesses and slaveries of the Will and these pollutions of the whole Man what they may be yet for all them nor for all the Devils in her that are about them we shall not sin nor die unless we will our destruction is from our selves 1 Cor. 6.12 And if such we were all yet now we are washed now we are sanctified now we are justified in the Name of our Lord Jesus Christ And the Leper who is cleansed complaineth no more of his scab but returneth to give thanks and strives to keep himself sweet and clean None but dogs will return to their vomit and none but swine when they are washed will wallow in the mire The Blind Man who is cured will not return into the ditch and impute it to his former blindness but rejoyceth in the light and walketh therein And we cannot without soul ingratitude deny but what we lost in Adam we have recover'd in Christ with manifold improvements for not as is the offence Rom. 5.15 19. so is also the free-free-gift For as by the offence of one many were made sinners so by the obedience of one many shall be made righteous Made so not only by imputation for that would please us well have sins removed and be Sinners still but made so that is supply'd with all helps and strengths necessary to perfect that Holiness which is required of them that are justified by Faith in Christ Jesus For is not the Gospel above the Law Grace above Works God above the Devil the Second Adam stronger than the first the Spirit above the Flesh Mighty for the casting down of the strong holds of Sin and Satan and for the translating us from the power of darkness into the Kingdom of the dear Son of God To conclude If in Adam we were all lost and crowded into Hell in Christ we are all saved and advanced into Heaven And if we are weak yet in God is our strength And therefore why will ye die O ye house of Israel Take we heed of sowing pillows under our own elbows and if they be not soft and easy enough to sleep on beware of bringing in a good meaning and honest intention to stuff them up least on these we sleep so securely as Sampson did on the lap of Dalilah till our strength go from us indeed and be fit for nothing but to grind in his prison and to do him service who put out our eyes able to die and perish but not able to live and be saved strong to do evil but feeble and lost to all good And as we pretend Original Sin to be our driver into all other evils and calamities so we pretend the want and insufficiency of Grace to save us and as we know not what that monster of Sin is so we understand not the Beauty of God's Grace Grace as Sin is in every Man's mouth the sound of it hath gone through the Earth Ebrius ad phialam mendicus ad januam The drunkard speaketh of it in his cups and vows 't is better than Wine and by the Grace of God he will be drunk no more The Beggar maketh it his Topick and hopeth that God's Grace will melt the hearts of the Rich to relieve his wants and he will promise to fall to work for his living but the one adds drunkenness to his thirst and the other hath no power to unfold his idle hands for all this Even they that are Giants for Learning leading Men of the first rank and file that say they know it and have it have kept it to themselves or but slightly discovered it to the People in that simplicity and nakedness that upon the first sight they may say This is it Sometimes they represent it to be an infused Habit sometimes a Motion or operation sometimes they know not how to distinguish it from Faith and Charity it is one and the same and yet it is manifold it exciteth and stirreth us up it worketh in us and it worketh with us it goeth before us and it follows us Thus they handle Grace as the Philosophers do the Soul they tell us what wonders it worketh but not its Essence they tell us what it doth but not what it is In all that I have written I profess not to slight or jeer at that original Weakness or attainder of Sin and Death which all of us have cause to bemoan but my scope is to attest the Justice and Mercy of God who hath been made too much the author of Sin and Death And to satisfie the ignorant that Sin is not entailed upon us by fate or Blood nor Grace neither whether we will or no. They have been too long made to believe that Sin and Grace have been real infusions and Physical operations from the evil and the Good Spirit working sensible alterations in the Flesh and Spirit without any concurrence or operation of the Will of either Upon this inevitable necessity of sinning and damnation on the one hand and of Grace and Salvation on the other hand they are moved to lie still under the one which they cannot help and wait for the other if ever it be decreed to come which they cannot call nor invite unto them The People are astonished when they are told of their blindness and lameness and deadness to all good and of the necessity of a real descension of the Spirit into the Heart which being stark blind and stone dead is not able to know what is done unto it in the Reviving thereof no not so much as to consent to receive what shall be given it If Sin were inevitably decreed and accordingly infused by the Devil into all Souls beginning at Adam it should be non-sense to define Sin to be a transgression of the Law and a covenant with Satan And if Grace were inevitably decreed and accordingly poured by God into all Souls beginning at Adam it should be non-sense to define Grace to be an obedience to the Gospel and a covenant with God There was never yet any Covenant made without consent of Wills between both parties The Devil and the Sinner are agreed and God and the Godly are agreed also And this Agreement must be free on both sides for a forc'd will is no will nor can the will be forc'd either by God or Man Nullum pertinaciae remedium posuit Deus aut homo There is no remedy against the obstinacy of will either from God or Man God hath made in Man a Free-will to work freely neither can it work otherwise neither will God destroy the work of his own hands nor is there any reason
but that Man should be left to the liberty of his own will for good or evil And if any thing be given from above to help the Gifts of Nature whatsoever is so given is given according to the capacity of the receiver Nor is any thing given till it be received nor can it be received till it be accepted nor can it be accepted without a will nor can it be a will without God who hath given this will Who then can sin and be damned against his will and who can repent and be saved against his will Damnation it self cannot damn them that will not be damned and Salvation it self cannot save them that will not be saved The Devil wills us to sin and we will it too God wills us to repent and we will it too So comes Sin and Damnation so comes Grace and Salvation We cannot sin nor be damned without our selves we cannot have Grace nor be saved without our selves There is shuffling and cutting in saying God worketh the will sweetly over to consent how then irresistibly and how comes the will to dissent but irresistibly O Irresistibility Irresistibility thou takest away all Sin and all Goodness because thou takest away all will to either and there can be neither good nor bad without a will O Irresistibility Irresistibility thou takest away all damnation and salvation because thou takest away all will to either and there can be neither damnation nor salvation without a will And so no punishment nor reward can be due to any And so all Rules and Laws are fooleries and signifie nothing So God shall be the author of Grace without or against the will and give a Gift and no Gift And the Devil by act but God by purpose shall be the author of sin without and against the will and force a sin and no sin I may suffer against my will but I cannot sin against my will I cannot do good against my will nor can I be rewarded against my will These are such necessary consequential demonstrations as no body can deny But some would if they could put out the eyes of all Men and being blind in themselves would have no body see because they want tails would perswade others to cut off theirs If God had not given Man a will he had had no sin but now his sin remaineth If God had not given Man a Will he had had no good but now his good remaineth If God had not given a Man will it had been very unreasonable to bid him use what he never had But now God hath given him a will it is very reasonable to bid him use what he hath So God's wayes are very equal Just and true are thy wayes O King of Saints and the Judg of all the World must needs do right He therefore that hath eyes to see let him see and he shall see more clearly He that hath ears to hear let him hear and he shall hear more distinctly He that hath a Heart to understand let him understand and he shall understand more profoundly And he that hath a Will let him will and he shall will more freely SECT X. But still the point is not clear'd Object till I have answer'd to those two stabbing Texts that smite the adversary under the fifth rib and 't is thought impossible for any living Soul to escape the dint of that deadly two-edged sword Et nunc ventum est ad Triarios Now we are come to our last Prayers we must therefore strive to come off now or never The first Text is that of David Behold I was shapen in iniquity Ps 51.6 explained Answ and in sin did my mother conceive me What shall we say to this no more than this It is an Hyperbolical expression shewing the long continuance of his Soul in sin not only now but ever since his childhood that he came to have the use of Reason Such another speech he useth Ps 22.9.10 Thou art he that took me out of the womb thou didst make me hope when I was upon my mother's breasts I was cast upon thee from the womb thou art my God from my mother's belly In like manner Job speaking of the poor and Widow From my youth he was brought up with me Job 31.18 as with a Father and I have guided her i. e. the Widow from my mother's womb Ab utero matris meae deduxi eam i. e. comitem habui That is From my first age I had a pity and a care of her And again the Psalmist speaketh thus The wicked are estranged from the womb Ps 58.3 Ps 71.5 6. they go astray as soon as they be born speaking lyes And again For thou art my hope O Lord God thou art my trust from my youth By thee have I been holden up from the womb thou art he that took me out of my mother's bowels my praise shall be continually of thee In like manner God rebuketh the Jews for their obstinacy Thou heardest not yea thou knewest not Is 48.8 yea from that time that thine ear was not opened For I knew that thou wouldest deal very treacherously and wast called a transgressor from the womb The same answer serves for John 5.34 Thou wast altogether born in sin and doest thou teach us That is they counted him a pittiful ignorant fellow but they were not born in sin but bravely born and bred to all knowledg And now what is all this great cry Does it appear from these Texts or any other of the Old Testament that ever David Job or any of the Patriarchs Priests or Prophets understood any thing of sinning in the womb or from the womb or any such thing as from Adam's loyns let any Man judg Are not Prophets and Poets ecstatical and can their high Rapsodies be taken Literally I but what shall we say to St. Paul in the New Testament Object Eph. 2.3 explained Amongst whom also we had our conversation in times past in the lust of our flesh fulfilling the desires of the flesh and of the mind and were by nature the children of wrath even as others To this I answer The precedent words sufficiently declare Answ that nothing is here meant of Original Sin but of Actual Sin contrary to Original Nature because many of the Heathens feared God and were free from such vices as are above described viz. Walking after the course of this world Eph. 2.2 according to the Prince of the power of the Air the Spirit that now worketh in the Children of disobedience And further though the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signify 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is really and truly Gal. 4.8 as When ye knew not God ye did service to them which by nature are no gods as the Syriach Plenè omninò Yet we need not strain the word Nature at all for they that so walked in the lust of the flesh c. being contrary to Natures rational principles are even by Nature
Nature the state of Grace Freedom the measure of the Stature of the fulness of Christ a perfect Man Christ fashioned in us to be one with Christ and Christ to be one with us to dwell with Christ and Christ with us to have communion with Christ to savour the things of God Math. 16.23 to taste of the Word of God and of the powers of the World to come Hebr. 6.4 5. to be enlightned and taste of the Heavenly Gift and to be partakers of the Holy Ghost 1 Pet. 2.3 to taste how good and gracious the Lord is to awake from sin to be under Grace to have the heart opened to be begotten again to be baptized with the Holy Ghost and with fire to be partakers of the Heavenly Unction to be adopted to enter into Covenant with God This is Repentance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the change of the Mind Redemption Reconciliation Renovation Hungring and Thirsting after Righteousnes spurity of heart poorness of Spirit to have our senses exercised Spiritual discerning going out of self Self-denyal Understanding the things of God Mortification Sanctification After all this Description of the New Creation I observe SECT X. Old Creation 1. That the Old Creation had no subject matter to work upon for all things were created out of nothing and God spake the Word only and every thing came forth from God that had no being in themselves before But the New Creation hath a subject matter to work upon i. e. the Mind and affections which were before 1. Because that which before was darkned with ignorance Reasons or shadowed with Types is hereby enlightned with the knowledg of the Truth And the affections which before were corrupted by fastning irregularly upon their natural objects and so captivated habitually unto sin are hereby reformed to the obedience of the Truth by being obsequious to the Spirit walking after the Spirit and being led by it and not by the lusts of the Flesh 2. Because this new Creature is not corporeal or physical but moral or changed in qualities and conditions 3. Because the effect or work of this new Creation in general is Love which is the keeping of the Commandments of God Joh. 13.34.35 A new Commandment I give unto you that ye love one another By this shall all Men know that ye are my Disciples if ye love one another Joh. 15.17 These things I command you that you love one another Circumcision is nothing and uncircumcision is nothing but the keeping of the Commandments of God 1 Cor. 7.19 In Christ Jesus neither Circumcision availeth any thing nor uncircumcision Gal. 5.6 but Faith that worketh by Love Be ye merciful as your Heavenly Father is merciful Luc. 6.36 4. Because the Principal Agent in this new Creation is God For God by his Will commands it and by his Spirit initiates it and enables to operate it 5. Because the ministerial Agent is Man For Man by his obedience applies his mind and affections to understand and do the will of God and seconds the motions of God's Spirit in the operations thereof by the works of his own Spirit co-working with God SECT XI That Man is a subordinate Agent Concurrency of God and Man concurring with God the principal Agent appears by these Reasons 1. Because the new Creation is covenanted between God and Man in the new Covenant of Grace And a Covenant being a concurrence of Wills of both parties must needs also require a concurrence of actions in them both For the parties to a Covenant being several do severally undertake for actions between them to be generally done or suffer'd by them 2. Because Man is commanded and seriously exhorted by God to action of newness and renewing and turning to God and to cleanse and purge himself to put off the Old Man to be transformed to walk and serve God in newness of Life to cast away the works of darkness and to put on the Armour of Life to have no fellowship with the unfruitful works of darkness but rather to avoid them to be planted in the likeness of Christ's death and resurrection to try all things and to hold fast that which is good to prove what is that good and acceptable Will of God to purge out the old Leaven to cleanse themselves from all filthiness of Flesh and Spirit to hate the garments spotted by the Flesh and to keep themselves unspotted from the World Creation therefore here doth not signifie the real and sole act of God in creating anew but the action of Man also flowing from that state of Man's new Creation in respect whereof he is said to be a New Man and a New Creature which action of God and Man is said to avail in Christ Jesus Gal. 6.15 in opposition to Circumcision which was an act of God commanding and of Man in obeying which availeth not in Christ Jesus It will not therefore be safe to say That God is the sole Agent in the New Creation as he was in the Old without all concurrence of Man's action Nay with all reluctance that Man can possibly make while God is in the act of Man's Renovation For It is one thing to frame that Man who hath neither life nor being and another thing to reform that Man who is already existent and living endued with Understanding and Will and so to change him not for his Essence but for his Judgment affections and manners i. e. to raise in him the knowledg and desire and act to follow some certain Religion or course of life and so to work in him the will and the deed after the manner of a Rational subject Unto the former of these actions in Man's framing Man can no way concur because he is not till God hath made him to be but unto the latter action of Man's Reforming Man must concur because he is and God hath made him rational and able to concur And this Reformation neither must nor can be done without the act of Man and his concurrence thereunto 1. It must not be done without Man's concurrence because by doing it so there would be an irresistibility of Judgment and Will contrary to both and Men should understand and â—ill if it were possible contrary to their Understanding and Will And by so cross unimaginable working altogether unreasonable for the â—ost wise God there would be no ground left for Man's Virtue or obedience to God's Spirit nor for Man's vice or disobedience to his Spirit But all the Nature of Religion and Holiness and also of irreligion and wickedness and consequently all Laws for Direction Prohibition Reward or Punishment would be wholly everted and taken away 2. And it cannot be done without Man's concurrence because it is necessary that Man should both will and do something But how can Man will or do any thing without some will or action of his own Let Great Apollo unriddle me these things if he can A Man would
from the first evil that ever was seen under the Sun But then in our old age which is a complication and collection of all sins as well as diseases how should a dim eye discover it in the midst of so many evil habits wreathed platted one within another Covetousness wrought in with luxury and with luxury cruelty each thwarting and yet friendlily complying one with the other Can we now say That these sins were thus multiplied and raised to such a height by the power and continued force of that fatal legacy which our first Parents left us Nor was this the last Crime wherewith our Mother crown'd us in the day of our conception Can we labour and toil can we affect and study sin can we make it our business our ambition to walk in our evil waies and say that we were put in them from the beginning and forced forward by the violent hand that first put us in Indeed the Old Man the old Sinner is glad to hear of another Old Man though he never intendeth to crucifie him nor well understandeth what it is no more than the vulgar do Antichrist which in their phrase is a Beast and hath horns Multitude of years though Age be talkative yet many times knows no more of this Primitive and famed evil than they do who are but of yesterday Even they who have been brought up in Nob in the City and University of Priests have not all agreed of their discovery of this evil but have presented it in so many shapes that it will be hard to chuse and say This is the right this this it is I am sure that their opinions are more than the sins can be which original sin doth necessarily bring into act The Anabaptists in the daies of our Fore-Fathers called it Somnium Augustini Some make it a sin and some a punishment only some make it both Some have made it nothing but the want and deprivation of original Righteousness or an habitual aversion and obliquity of the Will Others have made it the image of the Devil There be that conceive the whole essence of Man to be corrupted there be that make it an Accident and there have been that have made it a substance And there have not been wanting those who have made it nothing All agree in this That there is something in us which we must strive to subdue and keep under Some call it our Natural inclination which may be the matter of vertue as well as of vice Others Original sin which to yield to is to die but to curb and restrain to fight against and conquer it is the great work and business of a Christian I speak not this to take away our original weakness but to take it away from being an excuse For In the second place our Natural weakness is so far from excusing our sin or making of it less voluntary that we are bound by our very Profession to crucifie this old Adam in us to mortifie our earthly members and lusts non exercere quod nati sumus not to be what indeed we are to be in the body but out of the body to tame the wantonness of the flesh For did we not for this give up our names unto Christ Were we not baptized in this Faith It is my Melancholy saith the Envious It is my Choler saith the Revenger It is my Blood saith the Wanton It is my Appetite saith the Glutton and so every man runneth on his own ways because the wind that driveth him cometh from no other treasury but himself no other corner but his corrupt heart Fructu peccatorum utuntur ipsa subducunt They are content to reap the fruit and pleasure of sin but withdraw the sin it self and remove it out of the way But this is not the right use of our Natural weakness which may be left in us but as all agree to humble not disarm us to shew we are men weak and impotent in our selves not to make us proud and rebellious against our God but to set us upon our guard and to make us bestir our selves and cast up all our forces and send our Prayers and Ambassadours to heaven for help and succour against this Inmate and domestick enemy The Envious should purge his melancholy Ro. 12.15 and rejoyce with them that rejoyce and weep with them that weep The Cholerick bridle his Anger and make it set before the Sun The Wanton quench that fire in his blood and make himself an Eunuch for the kingdom of heaven The Glutton 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wage war with his Appetite and set a knife to his throat If this care were general if we understood Christianity aright and did strive and struggle with our selves the best contention in the World if we did do an act of justice upon our selves perform that Judicatory part of the Gospel labour to bind this old Man in chains and crucifie the flesh with the lusts and affections we should not complain or rather speak so contentedly of Adam's fall not bemoan our selves and yet be pleased well enough in it not take that doctrine in the left hand which is offered to us with the right or as he spake in the Historian Sinistrâ dextram amputare and by a sinister and unnecessary conceit of our own weakness rob and deprive our selves of that strength which might have defended us from sin and death which now is voluntary because we cannot derive it from any other fountain than our own wills For Last of all the blemishes of our Understanding and Will which we are said to receive by Adam's fall what they may be either by certain knowledge or conjecture yet we shall not die unless we will And if such we were all yet now we are washed now we are sanctified 1 Cor. 6.12 now we are justified in the name of the Lord Jesus Christ And the Leper who is cleansed complaineth no more of his disease but returneth to give thanks The Blind man who is cured doth not run into the ditch and impute it to his former blindness but rejoyceth that he can now see the light and walk by the light he seeth And we cannot without foul ingratitude deny but what we lost in Adam we recovered again in Christ and that improved and exalted many degrees For not as the offence so is also the free gift Ro. 5.15 c. saith the Apostle For as by the offence of one many were made sinners that is were under the wrath of God and so considered as if they had themselves committed that sin So by the obedience of one many shall be made righteous made so not only by imputation that we would have and nothing else have sin removed and be sinners still but made so that is supplied with all helps and with all strength that is necessary and sufficient to forward and perfect those duties of piety which are required at the hands of a justified person For do we not magnifie the Gospel from