A Complete Body of Divinity

SERMON LI.

1. WE are m • re particularly to consider of the way in which the Apostasy was • rought about: in which the Causes of it come • o be inquired into: and though there is but • ne of them mentioned in the Answer yet we may here methodically look upon the other. Here then we may observe that Divines do distribute these Causes, into those that are blameless, and such as are blameable: and I shall offer something in respect of them both.

1. THE blameless Causes are reckoned three;

• 1. The Law of the first Covenant.
• 2. The Decree of God concerning this Affair.
• 3. The Permissive Providence of God which was at work about it.

1. CONCERNING the Law of God: we read, Rom. 4.15. The law worketh wrath. and 7.10, 12. And the commandment which was ordained to life, I fo ••• d to be unto death. Was then that which is good, made death unto me? God forbid. But sin that it might appear sin, worketh death in me by that which is good, that sin by the commandment might become exceeding sinful. Hence they say that the Law was a cause by accident of the fall; because if there had been none, man had not fallen. Others call it Cause sin • q •• no • , but I suppose it may be more properly called an Occasion then a Cause: to be 〈◊〉 whatsoever influence it had, it was altogether blameless, Rom. 7.12, 14. Wherefore the law is holy, and the commandment holy, and just, and good. For we know that the law is spiritual: but I am carnal, sold under sin. We may then gather up this matter in these Conclusions.

(1.) THAT the Law was the Rule of Man's Obediance. It was the measure of his duty, and that service which he owed to his Maker: it put the distinction between what was good for m • n to do, and what was evil, Mic. 6.8. He hath shown thee, O man, what is good. It was the h • dge which was set up to keep him right; and whiles he kept within the • ounds of it, he did well.

(2.) IT was necessary that man should have a 〈◊〉 given him to wa •• by. For as he was made by a rule, so he must be guided by a rule. If it had not been given to him, he could never have been happy; without it he had been left in the dark without any light, yea in a wide wilderness without any way: he could not have acted well without a law; for, to act well is to act by a Rule. God therefore did man no wrong in giving him a law to • aint him to happiness, for he wrought it on his heart, and made him completely fit to attend it. Eccl. 7.29. God made man upright.

(3.) THE proper scope and nature of the Law, was to be a guide to man to the enjoyment of Life and Happiness. Isai. 56.2. Jam. 1.25. But whose locketh into the perfect law of liberty and continueth therein, 〈◊〉 being not 〈…〉 , but a d • er of the 〈◊〉 , is 〈…〉 in his d • ed. It is the scope of every rule, as such, to g • i • e to some e • d 〈◊〉 n • w 〈◊〉 was made for a closure with God, • s 〈◊〉 only blessedness, and the Law was t • direct him hereunto, and was •• t • d exactly for it; David therefore calls it a light, and lamp; and declare, them 〈◊〉 have great liberty who keep it, Psal. 119. and for this reason it is deservedly called a law of liberty, Jam. 1.25.

(4.) YET if there had been no law, Adam had not sinned. It was therefore so an occasion of his sinning. Rom. 4.15. For where no law is there is no transgression. Adams act in eating, &c. had been no sin, if there had not been a law prohibiting it; if man's actions were under no rule, he could not do amiss▪ all would be alike, and the moral difference between good and evil would not have been; where there is no way, there can be no going out of the way. Hence we read in Rom. 7.5. For when we were in the flesh, the moti ••• of sins which were by the law, did work in our members to bring forth fruit unto death. i. e. both discovered, and excited occasionally. Adam found f •• lt which the Law, and so he stumbled 〈◊〉 it, and that gave him a fall; the law 〈◊〉 the thing, and therefore when it is done, the law makes it a sin by this prohibi •••• which else it had not been.

(5.) HENCE the Law was an occasion of the fall, only as man opposeth himself to it, otherwise it had never procured it a mighty Rock dasheth in pieces a stately Ship that runs itself upon it; an hard floor shivers a glass that falls upon it. The rock had done the ship no harm, if it had stood clear of it; the glass might have remained whole for all the floor, if it had not fallen upon it. The Law had let man alone, if he had not run himself against it by opposing it; hereby it makes him a sinner which otherwise he had not been.

(6.) HENCE man's Apostasy was no way necessitated by the nature of the Law which was given him. The rock which the steersman foolishly runs against, may be a sea mark, to guide him to shape a right course to his haven; his own folly procures him a shipwreck, by it. To be sure the glorious law of God, wa a directory to man, to guide his course to the haven of everlasting blessedness, • e, by falling foul of it, was split, and disabled forever reaching the harbor of felicity, and so the law which was of itself a savor of life, bacame a savor of death.

(7.) HENCE the Law was altogether blameless. Though the command prove death consequentially, yet it was ordained for life, and hence it is holy, Rom. 7.10. And the commandment which was ordained to life, I found 〈…〉 death. 'It is the commendation 〈…〉 to shiver in pieces the vess •• 〈…〉 against it, and falls foul of it, 〈…〉 of the law, to 〈◊〉 the man that 〈◊〉 himself upon it. It Adam 〈◊〉 so •• ld as to •••• le with the comma • d, it is at he should bear the marks a • d b •••• e • up •• h ••• as toke • s of his pre • ump •• o • : and he must the 〈◊〉 himself for all the mischief 〈◊〉 • riseth to him from it.

2. CONCERNING the 〈◊〉 of God about this Affair; this also, though it was concerted in the tall of man, yet rather is to be called an Antecedent, then a Cause of it; though' foolish man be ready to cry out, i • 〈…〉 will? Here take these ••• ertions.

(1.) THAT God 〈◊〉 certainly from all Eternity 〈…〉 the fall of man. That He foreknew the ••• arity of it is undeniable, for he laid in for a remedy against the evil effects of it, respecting his elect, • aving 〈◊〉 the • in Christ before the 〈◊〉 • f 〈◊〉 word, Eph. 1.4. which fore-knowledge could have • o ground but in his porp • se; the thing being in itself contingent: this was o • e of these 〈◊〉 by which God would a •• ra • ce the glory of his justice and his grace in man. As there fore man's apo • tacy did not fall out be •• des God's fore s • ght, so neither besides his holy purpose; had not be decreed it, it had never been.

(2.) HENCE m • n's • ell was 〈◊〉 • i • ble with respect to the Decres. i. e. the event could he no other in regard of that. Either the purpose of God must be void, or else man most fall; but the counsel of the Lord shall stand; so that there was a necessity of the event, because God had so determined; and there is no Liberty granted to man, to cavil at or quarrel with divine decrees. See how the Apostle answers such daring objections, Rom. 9.1 • , • 0. That will then say unto me, why doth • e yet • ind f •• h? For wh • hath resi • ted his will? Nay • ut O man, who art th •• 〈◊〉 repliest against God? shall the thing ser • ed say to 〈…〉 ser • ed it▪ why hast th •• made 〈◊〉 thus?

(3.) THAT God's decree did us violence to man's free-w • ll. They •• bour of a great mistake, who suppose that 〈◊〉 necessity p • ts a force upon the subject of it. The Decre • considered in itself is an immanent 〈◊〉 〈…〉 , and therefore hath no e ••••• acy upon the creature. Man was made a cause by counsel of his own actions, according to the decree, and acts as such notwithstanding it; without 〈◊〉 compulsion; yea it determined that he should do so.

(4.) HENCE the blame of man's fall cannot be imputed to the decree; no • is the man blameless for it. And this will be evident. For,

• 1. THAT God should give man a law and bind him a • ter obedience to it on peril of death, and yet purpose that he should fall and die, belongs to his supremely, and was according to his infinite wisdom, to lay a foundation for the coming of the Second Adam, and the advancing of his glory. So that there was no unrighteousness with God in this regard: as he made all for his own glory, so he may contrive, and design his own glory by them, as best pleaseth him. Rev. 4.11. And for thy pleasure they are, and were created.
• 2. THAT God did Adam 〈◊〉 wrong in g •• ing 〈◊〉 s • ch a 〈◊〉 , and binding •• m und • r the pea • • ies of it, in c • se of disobedience. Adam was God • s creature, God had absolute domi •••• over him; he was made for an end, and 〈◊〉 have a rule to govern him to it: and the law which God gave him was suitable to • is nature, a law of li • e, adapted to his 〈◊〉 crea • ed abilities, good for him, and 〈◊〉 have led him to the fruition of the 〈◊〉 good i • he had complied with it. It 〈◊〉 therefore Adam's lawful duty to obey • is command, and God exacted of him no 〈◊〉 than what he might do without wronging of him, hence are those three titles p • t up •• the law, R • m, 7.1 • . Wherefore the law is 〈◊〉 and the commandment holy, and just, and go •• • oly, as it directed man how to glorify 〈◊〉 as his last end; 〈◊〉 in the sanctions of it; good, as it po •• ted 〈◊〉 in the way to 〈◊〉 blessedness.
• 3. THAT man's action by which • e fell 〈◊◊〉 an 〈◊〉 obedience to the decree, but 〈…〉 beli •• n against the precept. Man could 〈◊〉 it in compliance with the decree, because 〈◊〉 did not know it; and if he had know • 〈◊〉 was not his rule. God's decree is his 〈◊〉 rule of efficiency, but the command was 〈◊〉 rule of obedierce, Deut. 29.29. The 〈◊〉 things belong unto the Lord our God; but 〈◊〉 things which are revealed, belong unto us, 〈◊〉 our children forever, that we may do 〈…〉 words of this lo •• . It was God's will 〈…〉 should be man's duty to obey him i • all 〈◊〉 commands; and this man knew; for 〈…〉 impri • ted on his nature. Now this will 〈◊〉 God was that which man resisted and 〈◊〉 himself against; which was a revolt such his God, and a re •• ancing of his duty; 〈◊〉 that which was his duty according to 〈◊〉 decree, for this was an everlasting rule, 〈◊〉 man should obey God.
• 4. HENCE, the decree of man' • 〈…〉 m • ral influence at all 〈…〉 blameable cause is a moral cause; 〈◊〉 work • 〈◊〉 •••• tation; but man had no 〈◊〉 from 〈…〉 understood nothing 〈◊〉 it. Man in • inning acted without any 〈◊〉 ra • e regard to the decree, only conc ••• himself with the command, against 〈◊〉 he entertained a prejudice, and accord ••••• revolted from it: and this he did with 〈◊〉 liberty as if there had been no decree 〈◊〉 it, as will hereafter be discovered; so 〈◊〉 here is • o blame at all to be charged.

3. WITH respect to God's per •• ssive Pr ••• dence which was 〈…〉 about man's •• ll. 〈◊〉 • ies the 〈◊〉 •• fficulty; and that 〈◊〉 this permission belongs to the Providence 〈◊〉 God; and for that reason is not a 〈◊〉 •• pe •• ion or cessation of divi ••• 〈◊〉 as ••• nians and Jesuits dream; but hath an 〈◊〉 or efficacy in all those things that are 〈◊〉 by the creature, by divine permission. And therefore we must allow it a causal 〈◊〉 into the very action by which 〈◊〉 • ell from 〈◊〉 p • i •• itive state, although we are not to charge any blame upon it. Let us then briefly reflect upon this in a few Conclusions.

• 1. IT was God's pleasure to give man that 〈◊〉 , which was to be the trial of his obedience: viz. respecting the Tree of Knowledge. And he did it on purpose f • ra trial; of which we may take a more distinct account when we come to it. But God would have man's obedience put to the proof; and it was with a purpose to let man know his own mutability: hence in prohibition given him, Gen. 2.17.
• 2. IT was God who ordered the Temptation which was leading eventually to man's fall. As he provided matter for the tempter to work upon, so he over-ruled the affair so as that man should be tempted. It is certain that there was the active concourse of God's efficacious influence in disposing of this matter; for there is no creature 〈◊〉 without him, Act. 17.28. The entity of every action, so much as a thought proceeds from him; and it is he that determines it to this or that; the Devil could not have thought of such a thing, nor come to Adam, not spoken anything without a concourse of God's efficiency; and that is voluntary in God.
• 3. GOD determined the event of this Temptation: and therefore he influenced accordingly. God's efficiency gives being to all his 〈◊〉 , and therefore, because he had decreed it, he brought it about by his permission, so 〈◊〉 there was more than a mere leaving it to c •• tingency; His hand was in it, and it will appear how, if we add,
• 4. THAT God gave not to Adam these influence of conforming and assisting grace, that were needful to his standing. Adam had all habitual 〈…〉 was requisite to a Creature so concerned; but a Creature hath a necessary depend • nce on the Creator, for its concurring 〈◊〉 to all its actions; without which it 〈◊〉 nothing. Now Adam had not these 〈◊〉 upon him in 〈◊〉 of the temptation, but was left to himself; for if he had be would not have fallen; God could 〈◊〉 assisted him and kept him, but he did 〈◊〉 . And,
• 5. THE ••• rful efficiency of God, 〈…〉 of disobedience in which man's fall 〈◊〉 accomplished. Not only did he suspend his a •••• tance but he also influenced the act itself; else it had never been; all action it entirely from the superior cause; Adam • old never have looked on the fruit: nor 〈◊〉 about it, nor consented to eat it, 〈◊〉 stirred his hand to take it, nor opened his mouth to taste it, if there had not been an-actire concourse of the divine power 〈◊〉 him in the very act, thus to exert all these powers of his.
• 6. 〈◊〉 in all these things the Providence of God without any blame; which will be evi ••• these things,

  (1) WE must distinguish between a physical and a moral Cause. All blame relates to a •• ral cause; not to one merely physical. Blame arise •• from a doing that which one ought not to do, or not doing what he ought, and so he that command or persuades another by argument to a sin is guilty and blame worthy, but no such thing can be charged on God's Providence, for he for had man upon pain of death, Gen. 2.17. hence, Jam. 1.12. Let no man say 〈◊〉 is tempted, I am tempted of God for God cannot be tempted with evil. neither t •• pteth be are man.

  (2.) WE must •• so d • stinguish between a cause of the act, and a cause of the obliquity of it. Every a • t hath an Entity in it; and is so far good; the Obliquity of this the evil. And that is as it bears a respe • t to a rule, which is broken • y it: and this is of a me • moral consideration. Now the 〈◊〉 belongs to Efficiency, and so cannot be will • ut divine concourse; but the sinfulness of it, is a deficiency moral in it, and therefore belongs only to the creature: • hence that, Act. 2.23. Him being delivered by the determined counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain.

  (3.) ADAM did not cant those influences, 'till he was willing to want them. That man could not obey unless he had divine assistance, belonged to his nature, as he was a dependent Being, which is a property of every second Being, inseparable from • t; and he could not but know it, by the light of nature which he had. Tha • it was his du • y, as such a creature to have re • tifyed his dep • ndance by asking it of God, is not to be dou • ted. Prayer is a natural du • y, belonging • o natural worship, and is an acknowledgment of that dependence; had Adam asked help of God, and it had been denied him, he might have had something to plead; but he conserted to be without them, in the very Temptation he had influences which preserved the 〈◊〉 of grace in him 'till he put • t away, he 〈◊〉 wanted such as were for the acting of 〈◊〉 •• bit; and he, by entertaining the Temptation into deliberation on the offer of it, willingly was without them.

  (4.) PREVENTING influences were not due to him, but belonged to God 〈…〉 God 〈◊〉 • ither give them, 〈◊〉 he did to the standing Angels, or he might with-hold them, as he did from the other Angels, and Man. And as he gave them not, that which he did not owe them, so it was no to be imputed to him, as any blame on him, or wrong done to them. And though man, by the want of them, was in hazard, by reason of his own mutability, yet because God did • ot owe them to him; and he was furnished with that which was suffician • to lay him under the obligation of Obedience; and might have had divine help, if he had sought it; he did not fall therefore, because he wanted any help whereby to have stood; but because he chose to be without that help, and deliberately consented to commit that sin which was his ruin, as will appear.

USE. LEARN we hence then, How vain as well as dangerous, a thing it is for men to excuse their sin, by charging it either upon God's Law, Decree or Providence. This is too commonly done; but whether it be with respect to the first sin, or any other, it proves pernicious to them that do it. We may thus fill our hearts with prejudice against God, and so harden ourselves in sin, and strengthen our impenitency; but if we think thus to implead his Justice in taking vengeance upon us for sin, we put a cheat upon our own Souls; and when we come to stand before the righteous Judge, he will wipe off all the aspersions which we have cast upon him, and make us to know, that our perdition is of ourselves. Our best and only safe course is, to adore the supreme wisdom and liberty of the Great God, and confessing our own guilt, and his holiness; to inquire what remedy there is to be obtained, that we may be delivered from the miseries which are fallen upon us for sin; and set ourselves to comply therewithal: so may we escape, and be delivered from our Judge. But, if we neglect this way, and set ourselves to fret against those Judgments of God, which are a great deep, and past our finding out, we shall know to our cost in the day of Revelation, that then every month shall be stopped, and the whole World shall be found guilty before God.

SERMON LII.

II. WE are now to proceed to consider the blameable Causes of the Apostasy: and these are reckoned to be either the instrumental or the principal. The ground of this distribution is, because man fell by Temptation, and therefore the temptersare reckoned as instruments in this affair; and yet because they could but tempt, and he had a power of resistance, there is an higher cause than they: and because it was their duty not to tempt him, and his not to be tempted by them, both are therefore blameable.

First. WE may begin with the Instrumental, because they were leading: and these are reckoned to be three, viz. the Devil, the Serpent, and the Woman That the Serpent was an instrument used in the temptation is not to be denied; but whether blameable or no will be considered in the place of it.

Here then.

1. THE first of these is the Devil, who was the leader in the Temptation; and though he be not named in the history of man's doleful fall, Gen. 3. yet he is plainly intimated, who else managed the Serpent to speak, and reason, and plead, which was altogether preternatural to that creature? and for this reason he is in Scripture charged, to be the biginner, father, or author of Sin; Joh. 8.44. 1 Jo • . 3.8. And here,

1. WE may methodically treat something about the nature of Devils. For man is n • r a little concerned with good and bad Angels, as therefore we treated of them as Angels under the doctrine of the Creation; so we may look upon them as Devils under the head of Apostasy; both because they ma •• themselves so by Apostatizing, and because their sin seems to have been completed 〈◊〉 their procuring man's fall. To be sure 〈◊〉 is the first notice that is given us of their showing themselves Devils; and in their 〈◊〉 apostasy, they became the instrumental ca ••• of man's fall. Of the Devils then take 〈◊〉 description; They are apostate Angels, 〈◊〉 disdaining, through pride, that special 〈◊〉 which God put upon them at first; because blasphemers of God, and • urderers of 〈…〉 opening of this description we shall see 〈◊〉 deeply they were concerned in the 〈◊〉 man. Here then,

1. THEY are Angels. This is their 〈◊〉 they have all the natural angelical prope ••• belonging to them: they were created in the first moment of time; they are spiritual ••• stances, incorporeal, invisible, of a 〈◊〉 understanding, exceeding active, &c. 〈◊〉 they have the name Angel put upon 〈◊〉 1 Pet. 2.4. and Jude 6.

2. THEY are apostate Angels. And 〈◊〉 they morally differ from those blessed 〈◊〉 that never fell: they were created by God with all moral perfections, they were good for so was all that God made, as it ca •• 〈◊〉 of his hands, Gen. 1. ult. they were 〈◊〉 capable of serving to their end, in 〈◊〉 glorifying of God; but by apostatizing 〈◊〉 made themselves Devils, which word 〈◊〉 name of disgrace; the English word 〈◊〉 doing Evil; the Latin and Greek. 〈◊〉 signifies an Overthrower, or one who 〈◊〉 through another. The Hebrew, S • t • n, signifies a spiteful Adversary: they stood off from 〈◊〉 armed themselves against him, set up for themselves to be God's in the world. Ha •• that? Con ••• The god of this world. The Scripture often speaks of them, in the sing ••• one, partly because they are united in their great and general de • ign; their Kingdom is not divided, but there is an unanimous agreement whereby they consent as one 〈◊〉 against God and man: partly because 〈◊〉 are subjected to 〈◊〉 Prince, to whom they yield a diabolical obedience. However, 〈◊〉 are multitudes of them; a legion could 〈◊〉 be spared to one man, and yet enough 〈…〉 tempt all the world besides: we the •••• read of the Devil and his Angels. If the 〈◊〉 of this apostasy be inquired after, thus 〈◊〉 may be said about it, viz. that they did 〈◊〉 fall during Creation; •• r all stood right 〈◊〉 after man was made, that is the observation which God made upon the whole, Gen. 1. 〈◊〉 and it is certain that they were at least 〈◊〉 to fall before man, for they were the 〈◊〉 tempters of him. But,

3. THE ground of their Apostasy, or that wherein they fell. They through pride disdained the special office which was put upon them at the first. There are various opinions about the sin of the Angels which ruined them, and the Scripture seems to speak something darkly above it; but yet if we put things together, we may • pell our something about it. Here then take these Conclusions.

(1.) THAT there was a special office for the good of man, which God put the Angels into a • first, and made it the rest or trial of their obedience. Angels, as all other Beings, were made for the service of God: they being in the top of the Creation, and the most noble Beings, were therefore in order next unto God, and thereupon nextly and immediately for him. Man was made a little lower than them, and therefore they were not put into his ••• rter, nor was he to have any dominion over them: but God, by a positive order ••• ned them for his min • stration; so we 〈◊〉 , Heb. 1.14. Are they not all min • string 〈◊〉 , sent forth to minister for them, who shall be • eirs of salvation? where we have their inferiority to Christ, proved by the office they 〈◊〉 and the whole texture of the words import it to be an office. This precept then was positive; and this office was to be a rest. They owed all homage to God, now God would prove them by such an appointment as this, as he did man by another test, viz. the 〈◊〉 of Knowledge.

(2.) THAT this test was the unblameable 〈◊〉 of their f • ll. To call it a cause is too 〈…〉 • n occasion it was. The Angels f • ll, was a revolt from God, a renouncing of the 〈◊〉 they owed to him; now they 〈…〉 cause by counsel; they therefore 〈◊〉 something that was to them a motive, which put them upon so doing; and what could that be but this office of theirs? for, if we •••• ider them as glorious Intelligences, 〈◊〉 with knowledge and perfect holiness 〈…〉 creation, they could not be dis •••••• , either at their Being, • or as 〈◊〉 they had the greatest excellency of 〈◊〉 of any, they could see no other creation of a better make for them to emulate; 〈◊〉 at the Place of their Habitation, for that 〈◊〉 Heaven, the best and most glorious in the 〈◊〉 Creation, and every way fitted for their entertainment, no • at their Serving and 〈◊〉 of God directly, for they knew him 〈◊〉 the most glorious Being, and themselves 〈◊〉 Creatures, and had a natural delight 〈◊〉 , and subjection to him, and knew it 〈◊〉 their happiness; and therefore all the 〈◊〉 that the rest of the Creation was in 〈◊〉 , they sung to him in consort, Job 〈◊〉 and what else doth their now remain 〈◊〉 moving cause of their rejecting their 〈◊〉 to God, but not liking of their Special Work?

(3.) HEREUPON their fall i • assigned to their Pride. This was the first sin, and ••• ding to all the rest, which went into the completing of their apostasy; 1 Tim 3.6 Not • •• vice, lest being li • ted up with pride, • e fall into the condemnation of the devil. And what is pride, but an overwee • i • g opinion of ones sel • , which makes him thi • k h • mself too good for his duty, and so puts him upon scornfully neglecting it. And this is re • em • led by the pride of an upsta •• Minister, who thinks himself too good for his People, and so neglects his care of them: this therefore points directly to the ministry of the Angels.

(4.) THIS pride led them to disdain the special office which God had set them in. The nature of their fall is described in, J • d. 6. The Angels which kept 〈◊〉 their first 〈◊〉 , but left their own habitation. They left it, and we have observed that it was pride that made them to leave it; and therefore they did it in disdain; and the word, state signifies a Magistracy, or an high office that is put upon persons, this was it that they l • ft. It could not be their nature, for they could not charge it for a better; it could not be their • rder in the Creation, for there was • o higher; it could not be their habitation in Heaven, for it was the most glorious, and therefore it must be their office; and here was the matter of their indignation. For,

• 1. THEY were conscious of their own excellency, and dignity. As Angels, they excelled in Knowlege, so that they could not but know themselves to be the master-pieces of the works of God; to surpass in all excellent endowments, every other piece of the Creation: they did so in reality, and they had a power of reflection upon themselves by which they were able to discern it.
• 2. THEY knew man to be in a lower order of being than themselves. This is consequent on the former; though they could not but discern man to be the ma • ter-piece of the visible Creation, and adorned with a great many excellent endowments, and to be in his spiritual faculties and perfections • kin to themselves, yet as to his bodily frame to be raised ou • of the Dust; and in many respects to be of an inferior order; Psal. 8.5. Then hast made him a little lower th • n the Angels.
• 3. HENCE they reckoned thems • lves to be degraded, in being employed to minister for man. Their service appeared to them to be dishonorable, it was below their dignity, and unworthy of such noble Creatures; pride now enters 〈◊〉 • hem, when they reflect upon themselves, and their office, and it tells them they are too high, and too good to wait upon so mean a personage as man, and they know not how to brook it.
• 4. THIS raised in them a disdain or contempt of their service. They scorned it, their minds rose up against it, and would not suffer them to comply with it: 〈◊〉 • hereupon they resolved not to perform it; their pride would not give them •• ve to stoop to such a peasant as man.
• 5. HEREUPON they are filled with Malice against God and: 〈◊〉 . And that is a natural and proper offspring o • pride; they entertained prejudices against God, for the injury they conceived he had done them, in finding such an employment for them, as if he had put an affront upon them, and cast disparagement upon their high and gloriuos nature; and against Man, because • e is thus become an object of their ea • y, in that there seemed to be a greater honor conferred on him, than upon themselves; and that he was in higher favor with the Creator than they were.
• 6. THIS •••• er and envy set there upon de • ising a was • ow they might at once be revenged both upon God and Man. And that was by casting of man ou • of God's favor, and so undoing him: they consulted and contrived how to deprive God of that glory which was due to him from men, and make man to forfeit himself, and lose his happiness forever without any hope of a retrieval. And this was of mere spite, and they resolved to venture their own eternal ruin, for the bringing about this design; and here was the way and ground of their apostasy: Hence called Satan, and our Adversary.

4. THE consummation of their transgression was in their prosecution of this design, and actual accomplishment of it, so far as in them lay; and it consists in two things, viz.

• (1.) THEY hereupon became blasphemers of God. And that appears in those lying and reproachful reflections which they cast upon Him, in the temptation. They were lies, and for that reason, is the Devil called both a liar, and the father of lies, Joh. 8.44. They were the first who spake equivocations, untruths and falsehoods: and they were blasphemous lies against God; for we find in the reply upon the woman's first answer; Gen. 3.4, 5. a direct impeachment of God's glorious perfections; endeavoring to persuade man, that God in treating with him, had dealt unkindly, yea injuriously, yea falsely with him; had envied him his happiness, had imposed upon him, had no love for him, had laid a foundation for his misery; and what is this but blasphemously to traduce Him?
• (2.) THEY also thus became murderers of Men. And that not of their Bodies only, but of their Souls too: they seduced them, and so undid them, and thus in procuring of man's fall, they completed their own, in making of him miserable, they made themselves Devils.

II. HERE therefore we are to observe how they murdered Mankind. That they did, see Job. 8.44. and the way was by seducing him into the Sin, whereby he fell; and so he was the leading instrument; He is therefore said to have beguiled our first Parents, 2 Cor. 11.3. the word is a metaphor taken from a thief, who collogues a traveler out of his way, upon pretence of showing him a nearer and better, and so draws him into some blind corner where he robs him. Here then we may take this conclusion: That the Devil was not a necessary compelling cause, but only a counseling and tempting agent about the fall of man. And for this reason he is called the Te • pur Math. 4.3. because that is the trade which he is always driving, and by which he draws men to destruction.

Here then observe.

1. THAT be was • o compelling cause of 〈◊〉 fall; he did not necessitate it. For,

• (1.) HE had not the power of man's free w • ll. He was never made the lord and sovereign of man in the order of Gubernation; that do •• nion which he hath, he hath gotten it by 〈◊〉 fall; by God's just Judgment, and man's 〈◊〉 sent: he not only would not force by violence, for that the human will is not capa ••• of, but he could not morally alter or 〈◊〉 it, or put any new principles into it, 〈◊〉 was a creature.
• (2.) ADAM had in him created abi •• i • 〈◊〉 serve God, and consequently to have 〈◊〉 the temptation. For God made him able 〈◊〉 perform the whole law, and this was 〈◊〉 essential part of it, to hearken to • o 〈◊〉 made to him, to draw him away from 〈◊〉 obedience, but with greatest indignation 〈◊〉 renounce them; this therefore he could 〈◊〉 done, by the improvement of his 〈◊〉 powers.

2. HENCE he could be no more than •• eeping Agent. It was only morally that he was 〈◊〉 instrument.

NOW if we con • ider what the Temptation was, we shall find in general; that it was a fallacy, whereby under the prete •• truth and goodness, he endeavored to 〈◊〉 man to believe a lie, and thereupon to e ••• tain evil. Man is a cause by counsel of his actions, his understanding is for eyes to his will; and therefore, by deceiving of th •• 〈◊〉 is drawn into mischief▪ accordingly 〈…〉 applied himself to man. Here observe,

• (1.) MAN hath a natural reach after ••• ness. This is a principle engraven in 〈◊〉 nature, and inseparable from it: hence 〈◊〉 strongest motives to persuade him to any 〈◊〉 are from this to pick, to make him 〈◊〉 that it will be a medium to happiness: 〈◊〉 that, Psal. 4.6. There be many that say, 〈◊〉 will show us any good?
• (2.) GOD therefore made these the 〈◊〉 of his law, viz. happiness in case of obed ••••• misery upon disobedience. These being 〈◊〉 of all accommodated to man's nature, 〈◊〉 having the strongest tie or obligation 〈◊〉 them, the one to encourage, the other to caution him.
• (3.) GOD to try man's obedience, gave 〈◊〉 also a test; a prohibition to eat of the 〈◊〉 &c. on pain of death. This, we have 〈◊〉 was a positive command, in a thing in 〈◊〉 indifferent, 'till God used his sovereig •• about it.
• (4.) THE Devil hereupon makes an advan ••• by his lies, to lay before men, matter of prejudice against God. The substance whereof is in Gen. 3.4, 5. And the serpent said unto 〈◊〉 woman, • e shall not surely die. For God 〈◊〉 know, that in the day ye eat thereof, then your yet shall be opened: and ye shall be as God's •••• ing good and evil. Where,

  1. HE proposeth a short and easy way to be •• ppy at once, by eating the fruit of this Tree. He therefore abuseth the name of it, to in • imate a secret virtue hidden in it, to • ill man with divine wisdom, and advance him to a God-like perfection: and he knew if he could but screw into man an opinion of being happy by it, he could go a great way to prevail with him.

  2. HE calumniates God, as having some ill design in prohibiting man the use of this tree. q. d. God knows how much a very taste of this fruit will advance your perfection, and because he envies you so much felicity, therefore he hath forbidden you to touch it, left you should thereby be made more happy than He is willing to have you.

  3. HE persuades them that the threatening was but a bugbear to fright children, and not to be regarded; and gives his word that there was no danger in it, so to remove them from all fear of any misery likely to en • u • upon their undertaking to eat of it. ve • . 3.

  4. HEREUPON be offers the fruit to them i • its loveliness. Gen. 3.6. The woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise. q. d. See what a beautiful thing it is, look over all that garden, observe if you can find such another, and it must needs have some secret strange virtue in it.

USE. 1. LEARN hence, What are the Sins which make us most like the devil; and let it out us upon hating of them.

THERE is Pride, this was his ma • ter Sin; and when you show most pride in your look, in your talk, in your garb, in your carriage to others, the more Devil-like you appear.

THERE is discontent at the state and place God sets us in, thinking it beneath us, and below those endowments and abilities that we have; we think ourselves better then some whom God hath preferred to us, either in honor, esteem, preferment, or wealth; and now we murmur and free •

THERE is malice and envying others the favors bestowed on them by God, and thereupon studying and endeavoring to undermine them, to blast them, looking upon them with an evil eye, waiting to do them a mischief.

THERE is lying; a being given to a spirit of it, and driving of a trade, of equivocations, falsehoods, and endeavors to deceive others with our impostures.

THERE is blasphemy, in aspersing the glorious Name of God with reproaches, and casting vile reflections upon any of his precious Attributes.

THERE is seduction, improving of our wit to draw others into sin, to study devices, and lay snares to entrap their Souls withal.

AND there is murder, whether of soul or body, by endeavoring to ruin them, all these are specially Satanical sins: by them the fallen Angels made themselves Devils; and they that live in them, look as like him, as the child like the father.

USE II. LEARN hence, What need we have to implore the constant help of God to preserve us from the power of Satan's Te • ptation • . Though he cannot force, yet how strong is he in persuading, how subtle in in • in • ating? Remember he beguiled Man in his integrity, was too hard for him in his greatest perfection, who are we then to withstand him, who have always a party in us ready to betray us into his hands? Let us not then be secure, but always suspecting his strat • g • ms, and sensible of our own infirmity, refuse to entertain any parley with him; let us commend ourselves to the Grace of God, that by it we may be preserved, and enabled to escape the wiles of the Devil.

SERMON LIII.

WE have considered of the first leading instrumental Cause of Man's Apostasy, viz. the Devil: the 2d follows, viz.

II. THE Serpent. Which is numbered among the blameable Causes; how rightly we may consider: I shall pass this over with two or three Remarks.

1. THAT it was a real Serpent that the Devil made use of, as his instrument, in the Temptation. It is true, the Devil himself is called a Serpent in Scripture; yea and this is ascribed metonymically to the Serpent in this case, which was truly the Devils work. 2. Cor. 113. The Serpent beguiled Eve. But that Satan did not merely assume the shap • or resemblance of such a creature, but improved that sort of creature in this design, is evident, because there is a patricular curse denounced upon it, Gen. 3.14. And the Lord said unto the serpent, Because thou hast done this, thou art cursed above all cattle, and above every beast of the field▪ upon thy belly shalt thou go, and dust shalt thou • at all the days of thy life. Which is not in propriety applicable to the Devil: and though' the Devil's and Serpent's doom are put together, in ver. 14, 15. yet there is such a real effect in respect of that kind of creature.

2. THAT the Devil applied himself to our first Parents visibly and audibly, seems to be, because he could in no other way then offer them a Temptation. That there is a nearer and more secret commerce that Angels can have with our spirits, then by the outward senses, is not to be doubted; and it is certain, that Satan can insinuate his suggestions into the fancy or imagination of fallen man; as he did unto Peter and Anna •• as: but the reason is, because all our powers are now tainted with Sin, and so readily receive the impression: but whether he so could do when man was in his 〈◊〉 , may 〈◊〉 well questioned; since he must first corrupt the imagination, before he could • asten such a Temptation on it, which was above his power. Hence that of Christ, Joh. 14.30. The prince of this world co • cei • and hath •• thing in 〈◊〉 .

3. WHY the Devil was • b •• ce of the Serpent rather th • n • xy 〈◊〉 creature, it not recorded; we may therefore only conjecture. We read, Gen. 3.1. Now the Serpent was more subtle than any beast of the field, which the Lord God had made. Possibly he might improve that natural sagacity for his purpose. It is also evident that this beast could easiest wind • t • elf into the garden and on to the Tree; and since all the creatures had paid their natural homage to man, as their constituted Sovereign, our first Parents had no ground or reason to expect any plot in such a creature, whose nature they understood; and therefore the Devil might with greater facility • ddress them in i • .

4. THAT the Serpent therefore was merely pastor in this design. The Devil, by divine permission, entered into the Serpent, and managed it himself for his own design: orders its tongue and frames it to speak such words as he articulated by it; for surely, the Serpent understood not what he said: for, who should infuse that understanding into him? we have no reason to think that God did, as once miraculously to Balaam's Ass: but we are not to suppose that the Devil who is himself a creature, should be able to put knowledge into a brute, and enable it to discourse understandingly. He therefore only made use of the natural subtlety of the Serpent to be subservient to an higher design than that could understand.

5. THAT hence the Serpent was no blameable cause of the Apostasy. The Devil in it was to blame, and the more for abusing any one of God's creatures, to subserve to the greatest piece of mischief that ever was done in the world; but the Serpent itself was not at all to be blamed. Blame is only merited by a fault that is committed; and every fault is a voluntary transgression of a moral law prohibiting it, and such a law can be 〈◊〉 to none but causes by counsel; and he ••• no unreasonable creature can be blame-worthy by any of its actions: inasmuch as it always acts the nature that was put into it, unless it be acted by some other besides its nature, and beyond its apprehension, where it is purely passive.

6. HENCE the curse which fell upon the Serpent was an act of Sovereignty. That which belongs to the Serpent, in Gen. 3.14, 15. was not a punishment of its Sin, (for it had none,) but a righteous instance to the world of God's hatred of Sin, in putting a special remark on an instrument in it, though but passive. And truly what is the curse, which is come upon the whole Creation, but a witness against man's Sin, who abused the creature?

USE. LET this then be a solemn warning 〈◊〉 us, to have a care how we be used as tools f • r any to commit Sin by. God hath hung up the Serpent in Scripture for a warning to us; and remember, that knew not what it was abused for, and so it • inned not, and yet was cursed; whereas we can never consent to be instruments of Sin, without our own Sin, because we are capable of knowing the rule • and it is our duty to acquaint ourselves with it.

III. THE last instrumental Cause of the Transgression, was the Woman. She is reckoned among the instrumental Causes, because the Devil in the Serpent first tempted be, and by her the Man. Although she may also be accounted to the principal cause; in as much as the first man and woman were the root of mankind, from whence all were 〈◊〉 derive; and in that respect were looked upon as one. Hence they had one common 〈◊〉 given them, Gen. 5.2. Called their nam • 〈◊〉 And they are mentioned as one i • they Creation, Gen. 1.27. And though their ••• hibition be expressed as given to Adam in the singular, Gen. 2.16, 17. The Lord God ••• manded the man, &c. yet Eve understood is 〈◊〉 comprehending them both, Gen. 3.3. 〈◊〉 b • th said, ye shall not eat. She also was a cause by counsel in what she did. Yet, looking upon her as made for the man, and by 〈◊〉 Creators law owing a subordination to him so she may also be looked upon as instrumental. And so, be • ides the common cala •••• falling upon man for • in, there was a speci •• curse which she derived to her Sex, Gen. • . • . Unto the woman • e said, I will greatly 〈◊〉 thy sorrow and thy c • nception: in sorrow 〈◊〉 thou bring forth children: and thy desire 〈◊〉 be to thy husband, and 〈◊〉 shall rule over 〈◊〉 And she was in this b •••• able, because he acted upon deliberation, and was volu •••• in what she did: And there are three things here to be considered; which will show 〈◊〉 she was culpably instrumental in this 〈◊〉 .

1. SHE was created 〈◊〉 • pose to be a 〈◊〉 help unto man. Gen. 2 〈◊〉 And the Lord God said, it is not good that man should be alone: I will make an help meet for him. Being the •• fore of his own species, and fitted for •• mane converse with him, she ought to 〈◊〉 encouraged and fortified him in that ••• ence which God had required of them 〈◊〉 They were to take that delight one in another, which they could not find in any other c •• ture, and were therefore mutually to con ••• in the great work of glorifying and ser •• God, being jointly made for it.

2. SHE first hearkened to the Temptation Satan. The Apostle takes particular di ••• notice of this, in 2 Cor. 11.3. 1 Tim. 〈◊〉 And we find in the history, that the Serpent directly addressed himself to the woman Gen. 3.1. And he no sooner offered that 〈◊〉 snaring Question, but she began to warp her answer, ver. 3. abating from the 〈◊〉 lu • eness of the threatening, and making it peradventure: and then she subjected her understanding and will to the report of Satan, and the delus •• n offered to her se • se • , ver. 6. by which she entertained all those sensual lusts mentioned, 1 Job 〈…〉 . the lasts of the •• sh, in giving way to her carnal app • tite; good for food; the lust of the eye, in entertaining the desirable aspect of the forbidden fruit. pleasant to the eyes: the lusts of pri • e, • n aspiring after more wisdom than God saw meet to endow a creature withal, to make one wise. And these lusts so prevailed upon her, as made her to adventure upon the • ruit directly against the divine precept, she did •• t. By which act she defiled the root and fountain of humanity.

3. NOW she joined with the seducer, and became a tempter of Adam to sin with her. Gen. 3.6. And gave also unto her husband with her, and be did eat. And hereupon we have Adam impeaching her for this thing, ver 12. And •• e man said, the woman which th • u gavest to be with we, she gave me of the tree, and I did eat. •• e gave the fruit it's commendation, which she had entertained, makes offers to him, insinuates herself into him, backs all that the Serpent had said, and attracts him to a joint consent with her in the great Transgression; and by thus doing instead of being an help, she proves a mischief, and becomes an occasion, yea a blameable cause of his ruin.

USE. THE Consideration of this will toll us, this need we have to be very wary to our se •• es, best Satan should use us as tools to draw one another into Sin; and so become under-Devils each to other. And earnestly to pray to God, that he will preserve us: and it peculiarly concerns those whose relation and affection is most near and intimate. We have great advantage either to do good or harm unto those, in whose besoms we lie, and whose affections we have the ascendent upon. If God give us wisdom and grace to use it, we have the greatest probability to procure their salvation; 1 Cor. 7.14. For the unbelieving husband is sanitified by the wife, & the unbelieving wife is sanctified by the husband. But if we yield to the Devil, there are none whom he can use more dangerously, in alluring each other to the commission of Sin, and hereby to become guilty of ruining each other. And if the Devil got such advantage by it upon our first Parents, in innocence, what need live we to fear and tremble, and pray to the father of mercies to be preserved.

THUS we have considered the Instrumental Causes of the Apostasy. We now come,

II. TO the Principal, which is expressed in the Answer: viz. Adam's abusing the freedom of his Will, to which he was left by God, in yielding to the Temptation, which it was his duty, and he had ability to have withstood. Here are two things to be considered, viz.

1. THAT our first Parents were lest to the freedom of their own will. Something was intimated of this under the occasions or blame •• 〈…〉 • ferring to God's permissive Providence relating to Man's Apostasy. Here only let me add these remarks.

(1.) THAT freedom of will property •• rss • s in a sp • ntane • y, r • b •• ty of ••• s • ng • r r • sasing. It is the previledge of a cause by c • unsel, and it • upp d • th an understanding to direct, and a will thel • t • r reject accodingly. Such afreedom God did at first put into the Angels and Man; although it must always he considered in the subordination of a creature, in the concourse or cooperation of God. And this freedom is the foundation of all moral transactions with such creatures. Hence that, Deut. 3 • .19. I have set bos • re you life & death, blessing & • ursing: therefore ••• se life.

(2.) GOD's leaving of nan •• the ficed 〈◊〉 • f his will, was his suspending of his deter • ining influences, •• i •• chy 〈◊〉 wh • re been c • rf • rmed in his •• using good. Man had all the habits of sanctifying Grace put into him, corsilting in spiritual knowledge, righteousness and holiness, sitting him to make a good choice; but these were not confirmed, so as to determine them to make such an actual choice, as the event proved, for if they had, he had never embraced the Temptation. And this was an act of divine Sovereignty.

(3.) HENCE man being left to himself, the Tempter was t •• ha • d for him, and overcame him. Thus it was eventually; and God had purposed that it should be so; and yet his thus being left was not a necessitating compulsive cause of his fall. For,

1. THE Tempter could only Tempt •• . He could not compel. All his strength lay in his subtlety: Man's free will is incapable of compulsion: it was therefore in it's own nature a thing contingent, whether the Temptation should prevail or no. The Devil had no physical power ever man's free will, he had only the cunning of persuasion, by presenting his covered fallacies.

2. MAN's liberty of will had an innate power of refusing the temptation, as well as of the embracing it. It did not then want it's liberty to good, as it doth since the fall, for he had the habits of sanctification on him, that grace in him which had he stirred up and made use of, would have led him to have rejected Satan with utmost detestation, and no corrupt inclination in him; so his liberty was not an indifferency to good or evil; but only a freedom to good, with a mutability, or capacity of being seduced to evil.

3. OUR first Parents being thus lest abused their fice will, and so sell into Sin. And here is the principal blame worthy cause of the Apostasy. For the more full discovery of which, let these Conclusions be here observed.

(1.) THAT man was at first created with perfect li •• rty or freedom of will. This belonged to the integrity in which God made him. Feel. 7.29. God made man upright. Adam had all that conferred upon him, whereby he was completely fitted for the obedience which God required at his hands; there was nothing wanting that was due to his nature, as a creature in 〈◊〉 an • rder, a • d made for ••• h an end. He • ad a law giver him, sa • ta • le to his •••• te; he had a • understanding a • le 〈◊〉 to • ead • r, a • d d • ce • n the rano • a •• y o • it; a 〈◊〉 able to discover •• s obligation to it, and r ••• b • th the remards and pe • alties an e • ed to it; he had 〈◊〉 gracious qualities in him, which disposed him to love and delig •• in, a • d accordingly to choose the ways of obedience and had not any the least natural inc • na ••• a to sin 〈◊〉 in him.

(2.) THAT Adam by this free will 〈◊〉 his was able 〈◊〉 •• ay • i • with the 〈◊〉 good. His free will was made • or good 〈◊〉 , and not for evil. It evil had been it's object as well as good, not it had been made with a • indifferency to one • s well as the other, this freedom th •• had been the proper cause of his choosing evil; but so it was not, but only by accident. Ma •• free will was no more made for him to fall by, as it's direct end, than a knife is made for a man to cut his • ingers withal; r • y it is herein evident, that it was made for good directly, and not for evil; because whensoever ma • chooseth the evil, rather than good, it is under the notion and appearance of good, and therefore there lay the fallacy of •• e Temptation, Gen. 3.6. and this is the leading cause of all Si • . Isai. 5.20. If 〈◊〉 them that 〈◊〉 evil good, and good evil; that 〈◊〉 darkness for light, and light for darkness; th •• for bitter for sweet & sweet for bitter.

(3.) THAT this freedom it liberty of will to good, was not taken may from man before be consented to the temptation; but in the inf ••• t of 〈◊〉 • exsenting. It was man's fin was the pr • cating cause of this loss, and is therefore before it 〈◊〉 nature, and not after it in time. The loss of the image of God is a punishment of Sin; Adam therefore consents to the Temptation, and so he loseth his liberty he at once di • b • ys and d • es; he threws off the image, and so God takes it away from him. So that when the Tempter come he had it in •• ll strength; Man had else been punished before he had merited it.

(4.) THOUGH Adam •• de free will to good, yet be was but changeably good. Absolute immutability is a pr •• egative of God, and belongs to him alone. Mal. 3.6. I am the Lord, Liberty not. All created persections, though rever so eminent in themselves, yet have this defect attending of them, that in themselves they may be l • st. Adam was one thing, and his Rule another; as they might meet, s • they might part. And this mutability in a moral agent is a ground of the possibility of it's fa • ing, and so forfeiting all it's perfections.

(5.) GOD, not intending to advance his glory, in man's happiness, by a Covenant of Works, but of Grace, did not see meet to confirm Adam in his primitive state. There is a secondary immutability, if we may so call it, which the creature is capable of, viz. of being confirmed, so as never actually to re ••• gu • sh its 〈◊〉 this the blessed Angels enjoy, and this all Believers in Christ partake in, and are therefore said to have the immortal seed in them: but this God would 〈◊〉 c •• ter on Adam, but left him to the trial of his habitual grace; and this was arbitrary, altogether depending on God's good pleasure.

(6.) THIS suspension did not put a compelling necessity in man to fall. There was no 〈◊〉 in it; it did indeed expose him to the ha • ard, but without any blame on God: for man still had all the created powers in him, a full liberty with him, and all moral obligations engaging of him to obedience; over which the Tempter had no power at all.

(7.) HENCE Adam sinned voluntarily, or by • o • sent, and is that be abused his our free 〈◊〉 . He, upon his own accord, upon free choice embraced the Temptation, and so threw himself into the transgression; it was by a deliberate and consulted act that this first sin was committed by our first Par ••• , and it had in it these steps,

• 1. THEY consented to a conference 〈…〉 , Serpent about the command of God, and 〈◊〉 justice and goodness of it, Gen. 3. begin. wich they ought not to have done; but immediately with utmost detestation to have rejected it: and this was the beginning of their great sin, and exposed them.
• 2. THEY entertained the pleading of 〈◊〉 to the 〈◊〉 of jealousies in their minds against God, m ••• respect to that particular 〈◊〉 precept. That therefore was the trap which caught them. Gen. 3.4, 5, with 6. this then was their next advance.
• 3. NOW their judgment was blinded; and they apprehended that good to be in the tr •• which there was not. It was therefore 〈◊〉 misrepresentation to their understandings, which imposed on them, calling evil good, ver. 6. and this was a penalty of the former, and a further step of their fall.
• 4. HEREUPON they crowded in, a distrusting of God's truth and good will: a discontent at the station they were set in, an aspiring after a fancied happiness, which they supposed was to be gained in the way offered by the Devil, ver. 6.
• 5. AND now they are drawn to a full ele • tion; and choose to cast off the precept, and close in with the temptation: and this is followed with the fin itself, ver. 6. in which the whole transgression is consummated; and that acti ••• perpetrated by which man is undone: th •• law broken, and the curse of it procured.

USE. THIS may • oin • us where to 〈◊〉 th • • ress of the blame of every Sin that we are 〈◊〉 any time drawn into. The first transgression discovers to us a rule to judge of all act ••• fin by. We are apt when conviction is offer •• to us, to shift off the fault, and sometime to say it to eternal decrees, and say; 〈◊〉 hath resisted his will? sometimes to the Pr • vidence of God, which offers us the allu • ments which our corruptions are enflam •• by: and very frequently upon instrument which have tempted us, especially moral agents; thus Adam turns the fault off to Eve. and she to the Serpent; but let us know, that whatever blame any second causes may deserve, (for God's Decrees and Providences deserve none;) it will be one day sound a truth, that the great blame of all the Sin we commit, will fall upon ourselves. And it will be made to appear, that we ourselves were our own undoers; and had we not voluntarily given our consent, we had not been trapan'd into sin: and if ever we truly repent of sin, and go aright to Christ for pardon, he will make us to charge it upon ourselves, and acknowledge that our own wicked hearts were conse • ters, and so left us inexcusable. This is the right conviction; and still we come to a thorough and sensible apprehension of this, we shall never know the sinfulness of Sin, so as to acknowledge ourselves vile, and bitterly bewail it before God. Labor we then by every sin we fall into, to be more acquainted with our own perverseness; so shall we be able to justify God, and condemn our seves.

SERMON LIV.

OUR Catechism, having taken notice of the woeful mischiefs, which man had do • e to himself by Sinning; throwing himself from, and so losing that good estate in which God made him at the first; commora • es upon this sad contemplation, and calls us to stand still and make enquiry, what Sin this is that hath done all this harm, and undo • e mankind? And it must needs be some fearful thing, which hath produced so fearful an effect. We are here therefore invited to take notice of Sin.

I. IN the general nature of it; more particular considerations about it will follow afterwards. Here then are two Particulars in the Answer to be observed,

• 1. The Rule to which Sin bears a relation, or by which it is denominated; viz. the Law of God.
• 2. The relation itself which Sin bears to this Rule, set forth in two things;
  • 1. By way of defect; a want of conformity.
  • 2. By way of excess; a Transgression. And these are the things now to be spoken to.

I. CONCERNING the Law unto which Sin hers a relation. The particular treating of it in it's nature, and parts, will follow to be p •• sned afterwards, (when we come to inquire into the duty which God requires of man. ) Here only so much may be taken notice of concerning it, as may help us in the discovery 〈…〉 nature of Sin, which may be gather • up in these following Conclusions,

• 1. The Law of God is that Idea or Platform ••• ording to which God determined to govern mankind. It is the rule of special Government. God made all creatures for some end, 〈◊〉 they were to be led to that end by some rule: and every creature hath a rule suited to it's nature, according to the wisdom and pleasure of Him who is Lord of the creation. Man being a cause by counsel, and capable of acting deliberately, and voluntarily, was treated withal in the way of a Covenant, in which he had a work appointed him, and wages promised him; now this Law referred to his work, and was the condition of the first Covenant. It was that which God revealed to be his will concerning man's duty. He had therefore laid it out in his decree, in which respect the Law is an everlasting rule: for though God did not from Eternity purpose, that man should actually obey it; yet it was an everlasting decree, that it should be man's duty so to do, and that he should stand or fall accordingly. And hence the judgment so passeth upon men, Isai. 19.20.
• 2. THIS Law was given unto man at first for the rule of his bedience. God was pleased to reveal it unto man as soon as he had made him, to be his square and compass; it past into a command, it was to tell him what was good, Mich. 6.8. and he was to measure himself and all his actions by it; he was to do nothing without an eye to it, it was to tell him what was right, what wrong: and he was by precept obliged to keep within the bounds of it, in all his thoughts, words, and deeds; and neither to come short of, nor to go beyond it. Isai. 8.20. To the law and to the testimony: if they speak not according to this word, it is because there is no light in them.
• 3. THE subject-matter of this Law, is all that which God bath revealed to man as his duty. There is a law of creation, which was the idea according to which God decreed in himself to make the World, and each several sorts of Being in it. And there is a law of Providence, according to which he hath determined to manage all the affairs of the World, and every individual creature in it, to the end he hath appointed them; but these laws are not the Rule we now speak of. God proposed them to Himself, and they 〈…〉 Wisdom not this 〈…〉 made of 〈…〉
• 4. THE 〈◊〉 of • pan • is the reas •••• 〈…〉 Touching the Law given to the Angels. It 〈…〉 to cut 〈◊〉 •• se, 〈…〉 about it. But unreasonable creatures are under a other law or rule, from which they cannot swee • e voluntarily and for that 〈◊〉 are not capable of f •• n •• g: 〈◊〉 indeed there are 〈◊〉 but reasonable creatures 〈…〉 actively 〈◊〉 their rule, a 〈…〉 it 〈◊〉 as a commands 〈◊〉 are meetly pa ••• ve; those 〈…〉 understand and 〈◊〉 . He 〈◊〉 it • s so 〈…〉 No inter ••• r lost of creature 〈◊〉 receive this.
• 5. THE equity of th •• Law is 〈◊〉 in the good will and 〈◊〉 of God. There are some who use that distinction, viz that some things, are good breast God 〈◊〉 that, and other things are 〈◊〉 what God •••• se they are 〈◊〉 : but we are to remember that God is Good ess itself, and all Goodness is fountained in Him. and dervies them Him. The infinite wisdom of God is inseparable from his sovereign will, He therefore by that accommodates his Laws, to the state and design; or the creature all of which result from his 〈◊〉 will 〈◊〉 1. 〈◊〉 . 11. It is He who hath make all those corrections of things, which we 〈◊〉 in the would, or they had never been, He will therefore is given as the highest reason of every law: 〈◊〉 the 〈◊〉 , is that which subscribes the warrant, 〈…〉 let •••• us to dispute it. And the equity of this founded in the 〈…〉 ; God is a great King, creatures we all from him, and owe themselves to him. 〈◊〉 and Lawgiver are jo •• ed together, 〈…〉 .
• 6. 〈…〉 God;s revealing this Law to man, 〈…〉 ,
  • 1. Ly ••••• of nature: those inscriptions 〈…〉 , which are on the hearts are 〈…〉 . Men are therefore 〈…〉 i. e. though they have not the 〈◊〉 law yet it is on their natures; and 〈◊〉 17. there consciences are brought in giving 〈…〉 . This inscription was at the first full a 〈◊〉 on ma •• s heart, in his state or integr •• y; it was co • ally extensive to his rule; for he was created i • knowledge. But i • fallen man it is much obliterated; and there are but some scattered fragments, and moth eaten reliefs of it to be observed; and these s • blurted as scarcely legible.
  • 2. BY the transcript of 〈…〉 . When man had almost utterly lost his rule, God 〈…〉 to of it 〈◊〉 the Scripture; where 〈◊〉 the law 〈…〉 , which was given to one People, and 〈…〉 , law which was accommodated i • civils, to a People under such a p • r • agogy, there is all to the law m • r •• , which was more universal perpetual, and 〈◊〉 ; of which our Savior lays Mat 5.10, 11. T ••• not that I am come 〈…〉 verily I joy 〈◊〉 you, it 〈…〉 from the law, 〈…〉 be 〈◊〉 . And with respect to this publication 〈◊〉 , is that in M • ch. 6.8. He hath 〈…〉 what is good; and what 〈…〉 my God's.
• 7. 〈◊〉 goodness of this Law appears in the it 〈…〉 of use. There was not only an equity i • it, obliging man to the obedience of it, and making him justly guilty in ca •• 〈…〉 ; but there was a goodness in it too, with respect to man, for whom it was appointed. And therefore that is one of the • p • thets which the Apostle put upon it, Rom. 7.12. The commendment is good. And the goodness of it for man, was herein to be see • , that he was directed by it in the way to live forever, i. e. to be happy ( Isal. 〈◊〉 . 2 Rom. 10. J • w 1.20.) It was necessary that man should have a law to frame his life by, without it he could not be happy; he had been in the dath, without light: in a wilderness without a way, and so must have been lost. Now the scope of the rule was to point man to blessedness; to please God, and enjoy his savor, which is his life.
• 8. MAN's Obedience properly consisted in his 〈◊〉 to the 〈◊〉 . When in all things be answered it, then was be to be esteemed obdient unto God, then, and only then, when he was just as broad in his being and actions as the law; when being laid by it, he neither wont beyond it, nor tell short of it, Isal 5 •• . according to this therefore is man to be measured in a moral consideration. And this leads us to the second thing offered us in the answer under consideration, viz.

II. T •• relation that Sin bears to this Law. We read in, 1. Joh. 3.4. Whosoever committed sin, 〈◊〉 also the law: for sin is the transgression of the law. The word, Transgression, according to the strict meaning, and vulgar acceptation of it, is short of expressing the full sense of the Greek word that is here used. The word Anomi • , signifies a missing the law or rule, yea every missing of it: and, if so we understand the word, Transgression, it comprehends the substance of what is intended. The English of the word is, a being without l • te. Sin then is a being or doing besides the rule: it is called a departing, Dan. 9.11. Now this is expressed in the Answer, both in the defect, and the excess the forever whereof relates to the sins of emission, the latter to those of commission. For our better and more distinct u • ders • an ••• g of the nature of Sin under these express ••• s •• serve these things.

1. THAT in every 〈…〉 of the Late, th •• e which a neg • t ••• •• d 〈…〉 . O ••• ie • ce properly co • sists 〈◊〉 , • a • n • a • cannot be said truly to • bey, but when • e doth something. Isal. 56.2. 〈◊〉 2.10. Now it is not every act that a man doth, which is obedience, but only that which is regular. He • ce the command doth two things 1. It prints • o what is to be done; it tells us what is duty, or what are these actions, in which we are to obey the pleasure of God revealed in his word. 2. It set • t ••• s t ••• ts, by excluding of the opposite; it therefore tells us what is not to be done, and how it is not to be done, this is the negative part, a • d the other is the affirmative: and there is no affirmative but hath it's negative; yea, under whatsoever form the precept is delivered, the other is always included. When the law saith, Thou shalt not kill; it intends, thou shalt preserve the life thou are concerned in. When it saith, Remember the Sabbath to keep it holy, it •••• fies, thou shalt not propha • e any part of holy time, &c.

2. HENCE men are liable to Sin two ways, viz. either by not doing, or by doing amiss; either by neglect of, or by going beside the rule: the former of these is called a Sin of emission, the latter of commission.

Here then,

(1.) A sin of emission is a want of actual conformity to the low of God: When men neglect, or do not, that which God requires of them by his precept. Whatsoever God bids us to do, we are under a m • ral obligation to do it, and we bring a curse upon ourselves by neglecting. Gal. 2.10. Caused is everyone that continueth not in all things which are written in the book of the late t • do them. And there is as real sin in not doing what God commands us, as there is in doing of that which he hath forbidden us; and this is actual sin; because though as to the performance itself, there is rather a not acting, yet there is always an act of the will consenting to such a neglect; whether it be through sinful ignorance; or more high handed rebellion. Now this omission respects either,

• 1. THE Heart: When there is not an inward approbation of, and love to the law of God, he cannot receive it. 1. Cor. 2.14. But the natural man •• ceiveth not the things of the spirit of God, for they are foolishness unto him: neither as be know them, because they are spiritually discerned. The command doth not please men, they do not see that beauty, excellency, desireableness in it, which it deserves to be acknowledged for, and therefore cannot take delight in • t. Rom. 7.22. they look not upon it as a rule of life.
• 2. THE Life: When men do not their duty which li •• upon them, either unto God or unto men; they do not perform the will of God. Though men do nothing, yet they sin because they are bound to do by precept; a • d therefore God ostent • nes, in his word, th • eatens men for not doi • g. Many are apt to think, it they sit still and I trend from act •• g • they are o • t • e surer side; but this is a great mistake. Why is God's ju • y threat • ed to be pour •• out upon th • se that 〈◊〉 not upon his na • e Jer. 10.25.

(2.) A sin of come •• ssion is, when men do those things which are against or beside th • L • w. And indeed all that is beside it is against it; because that is a c • mpleat rule for all the actions of men. W •• e men act, • ut they do not act by rule, then they do transgress, i. e, they go beside the law, it is 〈◊〉 . There is nothing that we can co • cern, ourselves about, but there is a law to direct u • . Though there are things indifferent in themselves, yet there are no actions of men ultimately indifferent, but are either right or wrong; and there is a direction about the • in the word of God. W • en the law saith thus, and men do otherwise, they sin. All actions are as so many arrows that are sh ••• by men, the law directs to the mark they sh ••• be shot at, and tells men how they sh •• ld sh •• o • them. All that miss here do sin in so do 〈◊〉 . Now there are Three things in which th •• missing especially discovers itself.

• 1. WITH respect to the matter of th • action. It is then besides the law, when it thwarts the letter of it. The rule prescribes the things themselves which are to be done, the action itself is required of us, not to do this, or to do something else besides i • , is the most gross and appare • t sinning of all; and this is that only which men can directly and immediately charge upon others, ordinarily.
• 2. IN regard of the principle from whence the action proceeds. A man may sai • in his duty, and be guilty before God of si •• ing against Him, in the very action wherein he keep; most close to the letter of the law, and others cannot charge transgression upon him. We are therefore here to observe; that there is an habitual and spiritual conformity to the law, which is required of all men; which consists in the Image of God, or that righteousness and true holiness, from whence our obedience is to fl • w; and this was bestowed upon man in creation; and he hath lost it by his own default; but still it is h • s sin that he wa • ts it; yea the very want of it is part of his original sin, which is in all men by virtue of the apostasy, as will hereafter be made to appear. When therefore men have not a principle of Sanctification in them or do not exert it in their actions, they sin; because they fall short of the rule, which requires that entire love in every duty that is done by us, which can only commend us to God; ••• d where it is wanting, all that is done fl • ws from the corruption which is in man, which is enmity to the law of God, and is not, cannot be subject. Rom. 8.7.
• 3. IN the end that it is done for. The law of God is to direct man to his last end 〈◊〉 it therefore requires man to level his actions right, and let him do never so plausibly, yet it be have a si •• ter a •• in what he doth, he falls soul with the command, and comes under the guilt transgressing it. That is a precept of universal influence. 1 Cor. 10.21. Whether therefore ye eat or drinker whatsoever ye do, do all to the glory of God. John therefore sinned in doing God's command, though he did it with a great deal of zeal, because he aimed at his own politick ends; and not at the glorifying of God. And that is the fault God enargeth upon them about their fasting, Zuch. 7.5. When ye fasted and married in the fifth & seventh month, even those seventy years, did ye at all just unto me, even to me? Any action of ours, which ceaters short of God as the last end, is a Sin. And this may suffice for the nature of Sin in general.

USE I. LEARN hence what need there is of Preaching the Law, if we desire that Sinners should be brought to a sight of their sin. Some there be who are all for Gospel preaching, as they please to call it; he nothing but comforts and consolations by Jesus Christ, and they like not any other Preachers but such. But we must remember that consolation is • ffe • ed too soon to Men, if it come before sin is discovered to them. Jesus Christ came to save his People from their sins; and in order to their coming to Him, so as to partake in his Salvation, it is require • at they be convinced of their sin, and t ••• r misery by it, that so they may seek unto Him for this deliverance: for •••• les men are whole they see not their need of the phycisian. Now it is by the Law that we come to the knowledge of Sin. Rom. 7.7. What shall we say then? Is the law sin? God forbid. Nay, I had not known sin, but by the law: for I had not know lost, except the law had said, Thou shall not covet. It is true, the law ought always to be dispensed with respect to the Mediator, else it is only to drive men to desperation; but it is be neglected, and not taught at all, that will be to let men alone in their carnal security, and suffer them to live altogether without apprehending their need of a Savior.

USE II. THIS will tell us that there is no sin, that can be of it's own nature little. The Papists tell us of trivial sins, that are next of kin to • o si • s; that are so small & trivial things, that it is an easy matter to obtain pardon for them. Yea practically; who is there that doth not show that he hardly regards some sins; can easily commit them, and is not much troubled for them? Well; we are here assured that there is no sin but is a crossing or thwarting of the holy law of God; it is therefore an act of disobedience to his command, a rising up against his authority. And remember what God judgeth of all sin, His law threatens death for everyone. Ezek. 18.4. Th • soul that sin •• th, it shall die. And surely that sin that a man must die not is not a little one; for there is no injustice with God: the sentence then is righteous; and let every Sinner think of it solemnly, and then call any sin little again, if he dares 〈◊〉 is true, firs •• ffer c • rc • mstantially, and in themselves; but there is in every sin a want of that 〈◊〉 God which we owe to him, and a 〈◊〉 ourselves against a holy • ea, and 〈◊〉 rul • , which is given us to guide us i • 〈◊〉 great 〈◊〉 thereby an exposing of 〈◊〉 selves to 〈◊〉 •• st wrath of the Great God.

USE 〈◊〉 LEARN 〈…〉 with C ••• punish 〈◊〉 •• to Etern •• 〈◊〉 Carnal minds are • nt to enter • a •• themselves with prejudices here and are ready to change God with undue r • g •• but it is because thy do not consider want Sin is. Did men think what a great King God is, and what 〈◊〉 things they are; wh • homage they owe 〈◊〉 Him: and then remember that every s •• is a putting themselves as in direct opposition, 〈◊〉 holy law, and a righteous God, it would 〈◊〉 them to silence. This will stop all 〈◊〉 one day. If we worm, cannot bear 〈◊〉 from our fellow worms, how should the 〈◊〉 and lofty One, who is in •••• ely above 〈◊〉 take such from us, who are in every 〈◊〉 striking at his Glory?

USE IV. HOW careful then 〈…〉 of as be of Sinning. Here is sufficient 〈◊〉 warning to us, to take he I how we 〈◊〉 ourselves in any Sin. Consider then, 〈◊〉 by Sinning you lose the great end of your lives, which was to glorify God. Rom. 3.8. For all ha •• sinned, and came short of the glory of God. The law against which you 〈◊〉 is God's law, and H • stands •• gaged to 〈◊〉 against you all the affronts which y •••• 〈◊〉 time offer to it; and how •• arful is your haz •• d then? By Sinning you directly •• pose God in his very command, and set yourselves to under • ine his honor; and wh ••• was there resisted God and prospered? 〈◊〉 sin is of a separating nature, it makes 〈◊〉 fearful distance between God and you. 〈◊〉 59.2. 〈◊〉 your inquiries have seper ••• 〈◊〉 you and your God, and your sins have 〈…〉 from you, that he 〈…〉 hear. And there is no reader way to perish, then to be 〈◊〉 of from God. By every Sin you are laying 〈◊〉 more wrath for yourselves. Rom. 2.5. 〈◊〉 after thy • ardness and impenitent heart, 〈◊〉 sa •• st up to thyself; wrath against the day of wrath, and revelation of the righteous judgment of God. And how fearful a trade is thus? Let then all Sinners fly to Christ to de ••• the dominion of Sin in them: and let 〈◊〉 learn, to be more watchful over our 〈◊〉 and careful in our lives, that we be not 〈◊〉 away by our own hearts, Satan's Temprations and the snares of the World, to do that 〈◊〉 thing which God's Soul hateth.

SERMON LV.

AFTER the general consideration of Sin, we are invited,

II. TO make a more particular reflection upon that Sin, which was the leading and pro •• ring cause of all the infelicity that is •• sall a 〈◊〉 . And this is that which is usually called Adam's first Sin, and st • led by Paul, the essence, Rom. 5.18. because it was per ••• lly committed by him, though influentially, or, by way of imputation, it reacheth 〈◊〉 all.

1. WE are to consider the nature of this 〈◊〉 . This Sin is here described unto us, by the action in relation to the subject about which it was performed, eating, &c.

Two things may here be considered in the •••• cation of this truth, viz.

• 1. In what properly the Transgresssion did ••• sist?
• 2. If Wherein the gr ••• ness of this Sin discovers itself?

Q. 1. IN what properly the Transgression did ••• sist?

A. AS this action of our first Parents resorted 〈◊〉 the precept, or prohibition laid upon them, 〈…〉 this fruit: or, because when God had forbidden it them, they adventured upon it. For our distinct conception of this, let these things be observed,

1. THAT by the lat • of Creation there could 〈◊〉 been as • art in Adam's eating this fruit. Is the order of Creation, God made these things for the use of man, and he gave him the •••• tion over them. Man's bodily life was 〈◊〉 be sustained by things fitted for that end; and this fruit was so suited, it had no noxious quality in it, but had that nourishment, and pleasancy in it, that was adapted to man's appetite, and wholesome for him. Gen. 3.6. The tree was good for food. The act of eating is ••••• all, and so lawful, yea necessary, and the fruit was convenient to the end of eating.

2. THAT by the common law of special government, it had been lawful to eat this fruit as well as any other. By this common law, I mean the law of nature, which was engraves on the heart of man, consisting of all those rules, which directed him to righteousness and holiness; and were suited to his nature, and imprinted on his conscience. This told him that he was to make the glory of God his last end in all things; and to improve all the creatures that were put under him according to their nature and usefulness, for the advancement of this Glory by them. Now according to that light, man had reason to think, that he might glorify God, by a thankful eating of that fruit as well as any other; not could he have conscientiously abstained from it without superstition.

3. HENCE it was by a positive 〈◊〉 in special government, that men was restrained from that fruit, which made his eating of it become a Sin.

Here consider,

• (1.) THAT God is the absolute Lord and severings Owner of all his Creatures. He hath a just challenge to dispose of them according to his pleasure; because he both made them, and made them for this end. Rev. 4. ult. He never intended to make a World, and then put the government of it out of his own hands, nor yet to lose the liberty of governing of it as he sees meet: He will maintain his authority.
• (2.) HENCE God may, if he will, by a positive precept lay 〈◊〉 restrain: upon the natural liberty of men. He did not so give the dominion of these things to man as to leave Himself no liberty. That therefore which is lawful, according to the light of nature, may be unlawful, by a positive prohibition given about it. And there is a rule in the law of nature for this, in the Second Commandment, which tells us we owe God obedience in whatsoever he shall discover to us to be his will.
• (3.) GOD saw meet to give man a trial of his obedience to Him. He would see whether he would be faithful to him or no. There must therefore be a proof made of it. Man was holy, but mutable, God therefore would that this mutability of his should have an experiment, to see if he would maintain his fidelity notwithstanding. Angels and men being causes by counsel, God saw meet to offer them a probation; what that of Angels was, we have before considered, we are now in quest of that which was offered to man.
• (4.) THE law of nature could be no such Test or Trial, but it must be some positive precept. It is a true rule, that man's will always follows the last dictate of the practical understanding: the greatest objection against it, is fetched from the fall of Angels and Men, but 'tis through a mistake. Man had entire sanctification on all his faculties; he not only knew his rule, but the excellency of it, and had an entire love to it, could not be mistaken in it, nor prejudiced at it: so that there was no hold for a Temptation to fasten, which would draw him from his respect to it, or alienate his heart from it. It had been vain therefore for Satan to have attempted it. In must then be in a positive command, wherein God asserts his and late sovereignty: Nor could it be in any other way.
• (5.) GOD s •• e meet to make choice of this Tree for the 〈◊〉 and •••• rdingly forbad him to out the fruit of it. The separating of this tree rather than another, was not from anything properly in the tree, but from God's arbitrary pleasure. Possibly, yea likely it was one of the best and most inviting fruits, whence advantage might be taken in the Temptation: but it was God's will to forbid man the eating of it, and the reason was because he was pleased so to do, to try man. It was to assert his Lordship over man; and see how he would carry himself.
• (6.) THE Tempter by this gained advantage to insinuate into man a suspection of God's good will to 〈◊〉 ; in that he would restrain him from the use of this fruit: as is evident in the Temptation, Gen • . begin. He knew there was no hurt in the thing itself, God had no necessity 〈◊〉 hindering him, but it was his meet pleasure. The fruit was good; and he would • y a lie persuade him, it had more virtue in it than it had; and so his heart was leavened with jealousy.
• (7.) The malignity of this Sin lay in the rebellion of Adam's heart against the sovereignty of God in the prohibition. He entertained the arguments of the enemy, believed them, and was thereupon dissatisfied at the command, and so more eager in his desire to be tampering with it: and at length fully resolved in himself to reject this government of God over him: his Sin was because it was forbidden him, and yet he regarded it not, but would ear for all.
• (8.) THE Trans • ression itself was completed in his actual eating this fruit. He was begun to fall before, the first jealous thought entertained shook him; and his superior faculties were depraved before his eating, but the Sin was finished in his eating. For,
  • 1. NOW his whole man had acted in it. All the faculties of his Soul, and powers of his Body were interested in it actually. His understanding had assented to it, his will had given it's consent, and made the choice and resolved upon it; his affections carried him forth, or spurred him on to it: his ear had received the false reports; his eye had been deluded by the fair show; his feet had carried him to it; his hand had taken it, and his mouth had tasted it.
  • 2. NOW he had wholly shaken off the yoke of God's government, as far as in him lay. It is true, no creature can put itself altogether from under the government of God; (He will be above them, do they what they will:) but he now rejected his active obedience to it, and thereby became a rebel against his Sovereign, and engaged with his enemy against his Lord and Lawgiver. And this leads us to inquire,

Q. 2. WHEREIN the greatness of this Sin discovers itself?

A. THERE is a • reat deal of reason to be inquisitive into this; because the foundation of the misery of all the children of men was laid in it. Rom. 5.12. Wherefore as by one man sin entered into the world, and death by sin: and so death passed upon all men, for that all have sinned. And vain men are apt to think it a poor basis of so fearful a Tragedy: Men are ready to say, what must the eating of an Apple be so heinous a thing, as to be made the undoing; Adam and all his Posterity, and the leading 〈◊〉 to bring so many millions into the ••• tomless pit, and everlasting burnings? But it is for want of a right understanding of the matter. There are then several things, that may here be offered 〈◊〉 our consideration, to show us the heino •••• of this crime.

1 THAT this Sin was against the very Sacrament, or Test that was given them. This t • ee was a Sacrament of death; it was that which God gave to Adam to try his love 〈◊〉 him by; it was a Seal of the Covenant, and that was herein violated. Now the Seal in that which ratifies, either the promise, of the threatening. He did, therefore, by this act, as it were, tear off the Seal from the Covenant, that was past between God and him The trial indeed was but small, yet the Dependencies on it were very great; his everlasting happiness or misery were to turn upon it. Now the smaller such a Trial is, the more heinous is the fin and folly in violating it. If man might have saved his life, and obtained his happiness, by abstaining from 〈◊〉 Apple, and he would not do that for it, how justly doth he die? and yet so it was. If in this one little thing, he had been true to God, he had never been lost. The smaller the matter was, the greater was the contempt; and thereupon the Sin the more inexcusable. See how they plead, 1 Kin. 5.13. And his servants came near, and spake unto him, and said, My father, if the prophet had bid that 〈◊〉 some great thing, wouldst thou not have done it? how much rather then, when he saith to that, wash and be clean?

2. ADAM was under no compelling necessity to comply with this Temptation. We before took notice, that in it he abused the liberty of his will: he could have abstained; God herein required no more of him, then He enabled him to do: his tenure of life and happiness were upon most easy terms: the Tempter had no power over him, he could only offer his deceits. Adam knew on what terms he stood; he might have read his obligation to this duty in the law of nature, or the Second Command; he might have employed his understanding in reflecting upon the indubitable Supremacy of God. His great Goodness, His truth, the certainty of his own ruin in case of disobedience; as well as on such things as he was deceived by; and that he did not was his own fault. That therefore he did this deliberately, and upon choice without compulsion, greatly aggravated hi • crime.

3. THE lusts that gut into his heart, • nd prevailed ever • im •• eat this fruit, rendered the Sin very great. We must not only consider, that he did transgress the command, and do the thing forbidden, but what made him to do so. Now Divines observe three lusts more peculiarly gotten into him, and hurrying of him to the perpetration of this Sin,

• (1.) INTOLLERABLE Prid. And that wrought in discontent at his own station, and aspiring after an higher: and what higher could that be, but the Throne of GOd • ? Mark, what was the great motive that clenched the Temptation; 〈◊〉 shall be as God's, Gen. 3.5. God had set him as high as a creature could well be; • e stood next to God, subordinated to no other order; all visible creatures were put under him, and the Angels themselves, though in divers respects more noblesseings, yet were made to minister for him; there was none above him but God; nor any Being equal to him, but the Holy Angels; and yet he aspired to be climbing higher, accounting his own place too low for Him. And what fearful ambition was this?
• (2.) HORRIBLE Ingratitude. God, to oblige him to Obedience, had given all things to him, a World, and the Creatures in it, for his use and benefit; planted him a garden with his own hand, for his delight; and made the several creatures come and •• y their homage to him, as their Lord. And what could he rationally have desired more? And what did he require of him for all this, but to love Him, and in testimony of that love, to abstain from this one thing? When he had enough and more besides? And yet like an unthankful wretch, he abused his makers love, and takes this too.
• (3.) MOST grievous Infidelity: And that both respecting the promise and the threatening. God had past his word, that if he would herein obey Him, he should be happy forever; but he believed Him not, discredited His word, and thought that God envied him happiness. God had also denounced Death, positively, and unavoidably, if he should dare to meddle with this fruit, and 〈◊〉 of it. But the Devil tells him there is no such danger, and he adventures on his c ••• it; to make God a liar, as far as was in Him. And was that a little Sin which was thus introduced?

4. DIVINES well observe, That Adam in this one act, trod underfoot, and despised all God's attributes, and commands. And if so, then it engrossed all Sin in it. Let us make 〈◊〉 g ••• ce upon it.

• (1.) HE despised all God's glorious and precious Attributes. God had engaged Himself to him, in all his manifested perfections, to be his portion, if he would obey Him; but if • e sat him at naught, and chose rather to have his portion in himself, and the world; nay to expect his fe •• city rather from an apple than God, God had engaged all these perfections against him, if he should transgress. They all stood armed against him in the threatening; but he regarded them not, but run upon the very bosses of his buckler; though he had all the reason to conclude that by this one act of his, he should inc • nse the Omnipotency, Infiniteness, Unchangeableness, Eternity, Holiness, Justice and Truth of God against him, yet in the very face of all these, he adventures to put all to the hazard; entered the list, and threw out the gantlet to the most High, and practically said, that he cared not to have these Attributes his friends, and was not afraid to make them his enemies.
• (2.) HE tr •• • nd • rs ••• 〈◊〉 vio •••• d the whole la •• , and commands of God. It is tr •• , there is a •• llateral breaking of all, in the transgr • ssing of one. Jam. 2.10. For w ••••• ver shall keep the 〈◊〉 l ••• , and yet •• fend in one point, he is guilty of all. It is also evident, that he, who tips off the se • l of a Covenant, makes every article of it void at once; and so was this. But besides, there was a more direct and immediate violence offered to the particular precepts in the Decalogue; as some have remarked: And may be glanced at.

THE First Command was broken, by his ambition to be in God's place; his slighting the Divine Sovereignty; his seeking his happiness somewhere else, and not in God. The Second, in his violating of the divine Institution, this Tree being a Sacrament, and by his abstinence he was to ratify the Covenant, which he thus brake. The Third, by lightly esteeming of God's Name and Word, His Promise and Threatning, he renounced his reverence; he also brake his vow, and covenant-promise to God, for an • ath of God was on him in the Covenant. The Fourth, in that when he ought to have been preparing for the Sabbath, (it being supposed that he did this on the sixth day in the afternoon,) he utterly disabled himself forever keeping a Sabbath aright. Again, the Fifth, in that he had no more honorable esteem for man, and the whole race of mankind, (whom he knew were to stand and fall with him,) than to destroy them all for the satisfaction of his inordinate desire: and herein also he sinned against them, as they were his children, losing of his parental bowels of affection to them. The Sixth, in that he hereby murdered himself, and all his posterity, bringing death, spiritual, temporal and eternal on all mankind. Rom. 〈◊〉 . 12. And it was the most cruel murder that ever was committed: he had all necks on the block and our them off at a blow. He ruined all Bodies and Souls together. 1 Cor. 15.22. In Adam all die. The Seventh, by luxury, indulging his appetite, and feeding his lust, and by a vile uxoriousness, in rather hearkening to his deceived wife, and to her cruel flatterings, than to God himself, and his awful comminations. The Eighth, in eating the forbidden fruit; God had kept this from him by a lawful interdiction, He had by his positive declared will, feced that Tree out of Adams property, and he • elo • iously meddled with it. The N • nt • , by his unbelief of God's threatenings, and taking a false testimony from the Devil: for he that believes a f • lse report, and practiseth upon it, as well breaks this command as he that raiseth it. T • e 〈◊〉 , in giving scope to his concupiscence, to lust for that which it was not lawful for him to have, and therefore he ought not to have cove • ed it; longing to be • ingering of that which God had charged him not to touch. Thus was every part of God's Law despised by him.

USE I. SEE here, That the circumstances attending it 〈…〉 greater or less. The t • ing its e •• barely considered, may seem small; but when we have looked upon it with all its antecedents, and concommitants, it will be made formidably great. And the want of this is the great reason, why the sinfulness of Sin, is so little understood by the most of the children of men: it therefore tells 〈◊〉 how we ought to think of it.

USE II. S • E bore just it was with God 〈◊〉 punish t •• s Sin with so great a punishment 〈◊〉 Death. God hath not out-done in his severity against it. Call • ver what hath been disevered in the bowels of this Sin, and ju ••• according to reason, whether any Death be too much for such a Creature to undergo.

USE III. LET us here, as in a gloss view our own natural infirmity. See how weak we are in ourselves to encounter a Temptation; how small a matter will draw us from our obedience, if left to ourselves. Adam in innocence is won, by the loveli ••• of an apple, to run into the snares and 〈◊〉 of misery. If God keeps us not, the Devil will with the smallest matter delude us; which should caution us against trusting to ourselves, and drive us to Jesus Christ, and seek of him for His keeping, that so we may be 〈◊〉 livered from the wiles of the Devil.

SERMON LVI.

UNDER the former head we took notice of man's Apostasy as it referred to the first Transgression, which was personally committed by ou • first Parents: but though' the Act terminated on them, yet not so the Guilt, nor the Pollution consequent upon it. We are therefore here led.

II. TO the consideration of the Propagation of the Transgression, which is asserted and described in this. In which there are Three things observable.

• 1. The ground or Reason of the Propagation, the Covenant being made. &c. i. e. he was treated with not on a personal, but a public account, or as a public Person.
• 2. The extent of this propagation, with the limitation of it, all mankind, &c. herein excepting • he Son of God, in our nature, who descended from him after an extraordinary manner.
• 3. The effect itself, or nature of the propagation, finned in him, &c. i. e. became Sinners together with him, and fell under the threatening of Death, as well as he.

• 1. How the Transgression is propagated?
• 2. To Whom?

Q. 1. HOW the Transgression is propaga • ?

A. THERE are two thing • •• ll here 〈◊〉 under consideration, and serve to make it clear.

• 1. Our union to the first Adam.
• 2. Our communion with him in his Transgression. 〈◊〉 us take the account of each of these.

1. OUR union to the first Adam. This is necessarily the foundation on which this affair depends. Adam's Sin is extended 〈◊〉 none but his posterity. If all the world 〈◊〉 not been some way, in him, they could 〈◊〉 have been made Sinners by him; and if th • y had not so been, they could never have 〈◊〉 subjected to Sin and Death, on his account. Touching this Union, we may inquire 〈◊〉 the nature of it. This union is the being of all mankind in Adam, descending from him li ••••• as from the first, by mediation of their 〈◊〉 Parents. We may discover the nature of this union in the following Propositions.

1. THE Soul is not traduced or derined 〈◊〉 the Parents, but it immediately created by God Himself. This dispute is much band •• d among the Learned, which I will not 〈◊〉 engage in, but only give two of many 〈◊〉 sons, to prove the truth of the assertion

Here then,

• (1.) IF the Soul be propagated, it is either by multiplication, division, or seminal gener •• us. I know not a fourth way that can be concorned; and therefore the disjunction is full.

  Now,

  1. IT is not by Multiplication. Some fay one Soul multiplies another, as one light lights up another. But the comparison will not hold. For, 1. There is a communication of an elementary substance from the •• ghting, to that which is lighted by it, hereas the real rabble Soul is not elementary •• d so cannot administer any elementary •• bstance, which is the alone subject of s •• n • utations. Nay, 2. Why should the rato •• all Soul be more capable of multiplicating 〈◊〉 selt then Angels? they are both of a ••••• tual nature, and we hear of no such way • f Spirits multiplying themselves, nor indeed 〈◊〉 it intelligible. Yea, 3. This multiplication must be either natural, or voluntary. •• eetly natural it is not, because a Soul • nowing and willing, cannot perform any • uch action, without knowledge and will. Not yet voluntary, for then it should depend on the will: And it so, how comes it to pass that such as are illegitimate are reasonable Beings, endowed with human Souls? It • s certain that for the most part, their conception is against the will of their Parents, who would rather have prevented it, if it • ad been in their power.

  2. NOT by Division. A part of the Soul of the Parents is not cut off to make a Soul for the Child; for then it would be impaired hereby; and so by degrees it would waste and wear out itself, since it is not nourished, and so repaited by elementary nutriment as the Body is. Moreover, it may be well here inquired, whether this Soul proceeds from oce or both of the Parents; if from one only, from which? For the Soul of each is equally divisible? If from both equally, how comes a Soul which is without parts, to be made up of several parts?

  3. NOT by seminal Generation. For the Soul is an immortal and constant Being, and is not therefore 〈◊〉 subject of Generation. Whatsoever is produced by Generation, is in its own nature liable to corruption. But this is contrary to the nature of the reasonable Soul which was made incorruptible. We shall therefore find the different manner of the creation of the Body, & of the Soul, Gen. 2.7. And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life, and man became a living soul.

• (2.) THE Scripture is very full in asserting the manner of the Souls production to be, by Creation. See for this, Ecel. 12.7. Then shall the dust return to the earth as it was: and the suit shall return to God who gave it: Where there is a manifest opposition, of the manner of the original of the Spirit, and of the Body; and by Spirit we are to understand the rational Soul. See also, Heb. 12.9. Furthermore, we have had fathers of our flesh, which corrected us, and we gave them reverence: shall we not much rather be in subjection to the father of spirits, and live? What more manifest opposition can there be; than is here between the fathers of our flesh, and the Father of spirits? So, Zech. 12.1. And form • th the spirit of man within him. Isai. 57.16. The souls which I have made. There is a peculiar em ••• sis in it. So, Job 10. When having spoken of the origination of his Body, ver, 9, 10. he precceis to show the origiral of his Soul, ver. 12.

2. YET mankind is propagated in Generation, as other for sitive, and vegerative Beings are. This doth not at all hinder the truth of ma • s derivation from man. For.

• (1.) THERE are the formative Spirits •••• rated, which do or • a • ize the Body 〈…〉 realou •• le creature and make it fit to receive the Soul in it, as its instrument for it • s operations.
• (2.) THE Body being thas trepered, the Soul d • th •• rtain • y c ••• into it. There is that unfailing concasse in the Providence of God, that he always provides a Soul for every human Body, that is generated. Job 10 11.12. Th •• hast clo • thed me with ••• n end flesh and hast f • nced me with lones and finites. Th •• hast granted me life.
• (3.) THE same Spirits become the instruments of the union between the Soul and body. They are the bond or this union, and are accordingly suited for such a service as that is; and it is upon the failing of these that a separation is at any time made.
• (4.) THE Soul and Body are thus united together by Generation. By which union they become one Person. This union is that in which Generation properly results. The whole Body, animal and vital spirits, which are the bond or this union, are produced by this Generation: and by vertus of this operation, the Body is fashioned and organized, the Soul is received into union, and so one complete subsilience is made. And this is enough to denominate •••• e propagation of the kind.

3. HENCE natural Generation is the way of the propagation of the Transgrassion. F • r because it derives from Adam to his children which come out of his loins; Hereupon, this is the only way by which it descends to all men as long as the world sta •• ds, because by this means man is multiplied, and the world comes to be filied with men. Gen. 1.28. And God said, be fruitful and multipty.

4. IT must therefore be by mediation of our next Parents what we are united • unto Adam. For there is a line of Succession, and a connect on of one to another, by which, as in so ma • y links, we have a real adhesion to the first. Generations therefore have their succession. Ecel. 1.3. One generation passeth away, and another generation ••• th 〈◊〉

5. HENCE natural Generation is the bond of our union with Adam. For, 〈◊〉

• (1.) IT is by natural Generation that we have our inbeing in Adam. Before we had our actual existence, we were virtually in 〈◊〉 loins; as the effect is virtually in the cause. The 〈◊〉 is virtually in the bosh, before is so much as bods. Thus is Law said to pay tithes in Abraham, Heb. 7.9, • 0. And when we actually be, we are actually in him. Act therefore are said to be of one blood, Act. 17 • 2 • . All are in him as every branch that springs out is in the tree •••
• (2.) HEN 〈…〉 Gener •••• that 〈…〉 . We are all of us 〈…〉 first Parents by succesive 〈…〉 Every rev ••• 〈…〉 added • it.

HEREBY 〈…〉 first. He 〈…〉 we are in him as in the 〈…〉 of all hi • p • ss • rity. We are 〈…〉 to him, as to be c •• icred as having out 〈◊〉 being in him in all respects. For

• (1.) HE had a peter •• right to t ••• . Gen. 1.28. God 〈…〉 fruitful and 〈◊〉 . Hence we are all said, to have one father. He was the first father of men; and hence we were under him, as children are under their Parents, and i ••• lted with him as they are: Red we know that a paternal right is of very great 〈…〉 . Run up all the Generations that have been, and they will end here.
• (2.) HE hath a regal •• r pe ••• tly right. For, being the Father, 〈◊〉 was also the Prince of the World: and here Kingly authority first look it's original. N •• all subjects are invol • ed in their Prince as so, and he transacts their public affairs for them. Adam therefore bare the image of all his children upon him. 1 Cor. 15.48. As is the cer •• y, s •• h are they that are cer •• y.
• (3.) HE was the root of all mankind, and they are the breathes. Now it is natural and rational that the same s • p which is in the root, should spread itself. So that this union of ours unto Adam, hath respect to all the relations and charges of state, that he, as our root, was liable to. We were to be, as he should be in all these respects.
• (4.) ADAM Good not as a private, but a pub ••• k se ••• . Not for himself, but for us all; he was the representative of, and received the common stock which belonged unto mankind. All the estates of all that were to be born of him, were put into his hand, and he was to trade for them. There was at first no other man besides him, and all were to descend from him, he therefore had their whole concern betrusted with him, as their common head. And this may suffice to explain our union with the first Adam.

II. OUR Communion with him. This follows upon union, as being the end of it. The sie • e being united to the stook, partakes of it's nature, and is like to thrive or wither with it. This communion with him, implies that they share with him in his Transgression, that they have a participation in that Sin. And how can it be otherwise? For if they were in him, and sinned in him, How then can they be other than sinners in him? Now this communion appears in two particulars

• 1. The imputation of Adam's Transgression to them.
• 2. A real communication of the Transgression and the consequents of it to them. We may take a short account of both of these.

1. CONCERNING the imputation of Adam's Transgression to them. It is that which makes that o •• li • gular act of Adam's disobedience, in eating of the forbidden fruit, according to the full merit of it, to become cars. Adam finned, and all finned in him, and so his 〈◊〉 charged to their account, and pat upon their score. We are all made deb ••• s in Adam. We bear the guilt of his sin, and are bound to •• stain the penalty of it. Imputation signifies as much as the setting of a thing to such an ones score, and making of him a debtor for it. Phinches his good act 〈◊〉 imputed, i. e. accounted to him as a righteous 〈◊〉 Psal. 1 •• .31. So sin imputed, or the imputation of sin, is a sentence of the Law, charging upon the person breach of Covenant, from ••• ch he is declared a delinquent. Here then for our right stating of this imputation of Sin to us, le • us observe these things.

• (1.) THAT Adam's act in eating of the forbidden fruit was declared by the Law to be 〈◊〉 unrighteous all. God had severely forbiddes it to him. The Law had positively said that he should not eat of it; and that if he did, he should die for it. The act therefore was no sconer past, but the Law declared against it, and the sentence of the Law fell upon it.
• (2.) THIS Sir was in the first place imported to Adam himself. Gen. 3.17. Adam was the prime and personal offender; the action in which the Transgression was, was his own, he was the subject of it. God then laid 〈◊〉 to his particular charge, as the Person that was immediately interested and concerned in it. Every action as such, terminates in the subject, and so did this.
• (3.) BUT it did not rest here, but was 〈◊〉 charged to the account of his Posterity. Adam's sin is also become theirs, and that in the full merit of it, so far as it is a transgression of the Law, and breach of the Covenant, and brings the creature under the desert of the wrath of God; and they are legally accounted sinners. Though they have not committed sin in their own persons, yet because their persons were legally in him, as the person of the debtor is in the surety, as the person of the Prince is in the Embassador. Hence it is all put down upon their account, ask gally as it is upon Adam's. They stand forth as delinquents, and are bound to answer for that sin. His act of treason hath tainted all of his blood and posterity deriving from him.
• (4.) IT was only that one sing •• ar act of ••• ing the forbidden fruit that was imputed. Hence in Rom. 5.16. we read that judgment was by one, i. e. by one act of disobedience, and the reason of it is this, because that act, and only that, which Adam did as he represented the whole stock of men, is or can be imputed his children. But this act Adam did, and none but this under such a consideration, representing of all Mankind. That none but this was accounted to him as a public person, appears, because no other but this peculiar act, was or is charged to the account his posterity. Adam's after actions were never mentioned in Scripture, with any such imputation annexed to them; only this transgression is that which they are reckoned to hate an hand in. Now that Adam in this one act, acted as a public person, representing the whole cluster of Mankind, and for that reason the imputation of it sell upon them, will appear herein.

1. BECAUSE this all is so often mentioned in the word of God, as having an insl •• nce upon his Posterity, and making of them to be offenders. And for this we may, among others, consult, 1 Cor. 15.22. Rom. 5.15, 17, 18, 19. This is the very thing which hath brought them under the threatening of the Law Covenant.

2. BECAUSE all men die by vertus of this Sin. That death hath seized mankind is evident. Now that which brought it in, and gave it it's extent, is ascribed hither, Rom. 5.12. Wherefore as by one man sin entered into the world, and death by sin: and so death hath posed upon all men, for that all have sinned. He only that eat the forbidden fruit was by law to die, Gen. 2.17. For in the day that thou •• est thereof, thou soalt surely die. But it is certain that all die, therefore all have eaten of it, virtually.

3. BECAUSE they are reckoned to have sinned, who never personally acted any sin. The term, all, Rom. 5.12. compriseth under it, Children in their infancy, as well as others. And it is sure, that they cannot sin actually: this must therefore be accounted to them by imputation, and as they relate to the first Adam.

4. BECAUSE there are multitudes, (yea indeed all,) that are punished for this, before they committed any actual sin. We find therefore that they are conceived and born in fin. Psal. 51.5. Behold, I was shapen in iniquity, and in sin did my in there conceive me. Now Sin, as it hath power and dominion over any, is a very great punishment: (as will hereafter be farther observed.) As also because they die, who never committed any one actual sin. The Apostle makes a remark upon it, Rom. 5.14. Death reigned from Adam to Moses, even over then that had not sinned after the similitude of Adam's transgression. He points to poor babes, that die before they come to use their reason. Thus the Head plots treason, and the whole Body suffers for it.

SERMON LVII.

2. CONCERNING the real communication of the Transgression; the consequents of it, to them. As we all sinned in him, so we fell with him. And this also ariseth from our union to him. Hence all that befell the first Adam, upon his violating the Covenant made with him, is fallen upon all his Posterity. Because he covenanted for them, as well as for himself. Now the unhappy things which Adam hath communicated to his children, and which they all labor under, are his Guilt and his Punishment, they have communion with him in both these, and seel the direful effects of them. I shall have occasion to speak of both of these more largely under some following Questions. Here only as they derive from our first Parents unto us,

1. HE hath communicated to in the Guilt of his Transgression. Guilt is properly an obligation lying upon a person to undergo a penalty for a breach of some law, by virtue of a sentence past upon him, adjudging him thereunto. This may be enlarged upon hereafter, at present only let us observe,

• 1. THAT our first Parents had no sinner eaten the forbidden fruit, but they immediately became guilty. The sentence of the law threatening fell upon them, and they, came under the condemnation of it. This guilt forthwith took hold of their consciences, and it was the sense of it, which affrighted them so, as that they sought to hide themselves away from God, by reason of the terrors that it imprinted upon them. Gen. 3.10. I was afraid, and I hid myself.
• 2. THAT this guilt is derived from them to their Posterity. That it is so, the Scripture fully assures us, Rom. 3.19. Now we know that what things the law saith, it saith to them that are under the law: that every month may be stopped, and all the world may become guilty before God. They are no sooner born than condemned; they come into the world under the sentence: the law hath found them sinners, and doomed them for it. They are fast bound in fetters of wrath to destruction: the wrath of God is out against them as soon as ever they are children of Adam. Eph. 2.3. By nature children of wrath.
• 3. THAT this guilt ariseth from the imputation of the first Transgression to them. Guilt always supposeth an offense, which renders the man guilty. Now there is no personal transgression of their own to lay them under it, for it falls upon them before they have done good or evil, but it was that of our first Parents. This is called, the offense, emphatically, because it is charged on the whole race of men, Rom. 5.18. By the offense of one judgment came upon all men to condemnation. And this must be by imputation.
• 4. THAT the equity of this follows from our union to the first Adam. Because we had all our inbeing in him, and God transacted with the whole kind in one Head. He covenanted for us, and we were obliged in him. If therefore it was just that such a Covenant might pass between God and the first man, it cannot be unjust, that all descending thus from him, should run the same risque with him.

2. HE also communicated to us the punishment of his Transgression. This must needs follow from the former; for if guilt be an obligation to suffer penalty; this penalty must needs be the effect of the a •• ece • en • • a 〈◊〉 it being to hi • g; else but the execu ••• 〈◊〉 the sense to, which in that had past 〈◊〉 him. And the ••• e justice when 〈◊〉 the man guilty, and acc •••• gly 〈…〉 it, stands bound to prosecute it till it be consummate. Under this head there are two things to be looked upon as communicated by Adam to his Posterity, viz. Sin and Death. We may here take a brief account of each of these,

1. THE ••• st Adam hath really communicated Sin to all his •• sterity. And that not m ••• lie by imputation, but by derivation too. Sin (as we may hereafter consider.) is either original or •• a •• . Adam. fin is nothing else but the working, and breaking out of original fin, and no man derives this from Adam immediately, but from his own depraved nature. Original sin is the moral d • nl • m • nt that hath corrupted man's nature, whereby he is not only encli • ed but necessitated to fin. Now this is that which Adam hath derived from himself to all men. The way and manner of it's communication is one of the deepen and most difficult points in Divinity, and calls for great sobriety in the consideration of it. There are two things here that would offer themselves to our contemplation; viz. the Physical way or manner of it's derivation, and the Moral grounds of it.

(1.) AS to the former of these, I must needs confess mine own ignorance about it, nor am I able to give a natural reason for the derivation of this pollution, or how it is propagated, or what is the influence by which the formative Spirits are polluted, or how they can communicate this sinfulness to the reasonable Soul. And all the arguings that I have met with on this subject, seem obscure and unintelligable. And I believe it is one of the Judgments of God which are unsearchable. It is then a point of Faith, and the word of God assures us of these things about it,

1. THAT everyone brings this Sin with him into the world. This defilement cleaves to all men, and there are none born without it. Hence that character of man by nature, Psal. 58.3 The wicked are estranged from the which, they go astray ass •• n as they be born, speaking lies. This is the carnal mind which is enmity against the law of God, Rom. 8.7. And though Children cannot show it before, yet as soon as ever they have any use of their rational powers, they make plain discoveries of it.

2. THAT this was not the condition of man's nature at the first. Man was not made in such a constitution, he was not so as he came out of God's hands in Creation; his primitive stare was a sinless state. Eccl. 7.29. It had been inconsistent with God's wisdom to have made him thus, since he was made to glorify God, in obedience to His command, for which he had been incapable if he had been made with this defilement cleaving to him; for it is 〈…〉 who cannot serve 〈…〉 for 〈◊〉 is 〈…〉 , 〈…〉 year 〈◊〉 .

3. THAT this 〈◊〉 is 〈◊〉 us by car 〈…〉 natural generative. We 〈…〉 ••••• lie, and •• aroida • lie, from them that •• gar us and hare us. In ne •• tely they impart it to us. Hence that of David, Psal 51.5. 〈◊〉 ! was •• apen is iniquity, and in 〈◊〉 did my 〈…〉 . He ack •• wledgeth 〈◊〉 be dren it from his mother in his very ••• eption: and 〈◊〉 •• •• lie, it cannot be pre ••• ed. Hence we ••• d seen remarks ••• e, Job 14.4. Who can bring a that 〈…〉 not one. Job 2.6. That which is b •• n of the flesh is 〈◊〉 . So that there is such a contagion which doth ever acc • m •• ny the g • nciation of mackind.

4. THAT the sa ••• ssing grace of God in 〈◊〉 next Parents duth not precent this. And this shows that the co • tagion clears close 〈◊〉 human nature. A c •• cameised Jew begin an uncircumcised Son. The best of Men have sometimes the •• aft Children. And there are none but are sinful. The natural birth ca ••• be such as will prevent the noce ••• ty of the new birth, Job. 3.3. Excepe a man be 〈◊〉 again, he cannot see the kingdom of God.

5. THAT this began at Adam's Ap • siacy, and derived from him • r • ginally to his Foster •• It must have it's ri • e somewhere: Out 〈◊〉 Parents brought it with them into the world and as they derived it to as, so they had it derived to them, by their Progenitors: 〈◊〉 it must at length determine in an original and that was the first Adam: He was th •• one man by whom sin came into the world, Ro •• 5.12.

6. THAT it was not the some individnol our corruption of nature which Adam derived to 〈◊〉 but one like it. Adam's depravation was p •• sonal: The original Sin in one man is 〈◊〉 the original Sin in another, though it be in all respects of the same nature or kind. Adam is therefore said to convey his image & likeness to his Children, Gen. 5.3. He began son in his own image. And on this acco ••• we are said to have born his image, 1 Cor. 1 • 49. And this is the substance of what 〈◊〉 may gather from the word of God on this account.

(2.) AS to the latter, or the Moral growth of it; it is more easy to co • ceive of, if me look upon this siatul state of men by nature to be a punishment of Adam's Transgression And therefore, though we cannot see how this is done, yet we may be assured that God is righteous in doing of it.

Here then observe,

• 1. THAT Adam's Sin made all mankind guilty This we have already taken notice of, 〈◊〉 it is again to be here remembered, because this whole Scheme must be reduced hither.
• 2. THAT it is a righteous thing with God to purish the Guilty. For what else is punishment, but the execution of the Sentence; if that then be right, so must this; yea it is in this way that God proves himself to be a righteous God, in respect of his relative Justice.
• 3. THAT the corruption of man's nature is a very great punishment. There are two things which go into the denomination of a punishment, viz. that the thing suffered be an evil, and that it is inflicted for a fault or offense. And both of these are here applicable to this sinful state of man.

  (1.) IT is a very great evil. That is accounted evil to any one that doth him harm; much more that maketh him miserable: and if so, nothing deserves the title of evil more than this doth; for it is the most pernicious and mischievous thing to mankind that can be; as will appear when we come to look into the nature of it, and shall confider what it is in itself, and what in it's woeful effects. Sin is therefore called an evil and bitter thing, Jer. 2.19. And

  (2.) IT is fallen upon men for the essence given by our first Parents, being imputed to them. All their Posterity bear it as the fruit of the Transgression. Hence that, Rom. 5.19. By one man's disobedience many were made sinners. They were made so, not only by imputation, but derivation too. Adam polluted the fountain of Generation, and God hath undered it to derive into the streams.

• 4. THAT God's punishing Sin with Sin is very frequent, and consistent with his Holiness and Justice. It is frequent, the manner of it is mysterious, but the thing is observable. Thus Pharaoh hardens his heart, and then God hardens it. And see, Psal. 81.11. But my people would not hearken to my voice: and Israel would none of me. Rom. 1.26. For this cause God gave them up unto vile effections. And He is holy even in this. He is no whit defiled by it, He can deliver men up to fin, without any spot cleaving to Him; and it is a righteous thing with Him; for fin deserves the greatest punishment the creature can suffer; and by the same reason that God may give men up to actual Sins, He may punish them with a finful nature, upon the supposition of a guilt preceeding, which all have contracted in Adam.

2. ADAM hath also communicated Death to his Posterity. And indeed, this came in with the other, Rom. 5.12. Sin entered into the world, and Death by sin. And here I shall observe these things,

• 1. THAT Death was the very threatening of the first Covenant. Gen. 2.17. But of the tree of the knowledge of good and evil, thou shalt not eat of it; for in the day that thou eatest thereof, thou shalt surely die. And this contains in it all temporal, spiritual, and eternal miseries. This was an Article on which man was treated by God, and therefore it was the wages which he was to expect in case of sinning.
• 2. THAT as soon as Adam had transer • ssed he sell under this Death. Hot only was he liable to it, but it seized him in the inchoations of it. The curse immediately took hold of him; He fell under the impressions of it; he sell under that mortality which was before suspended; the elements were cursed for his sake, terrors sell upon him, and he stood under the danger of hell •• s destruction, and their was no apparent hope of his escape.
• 3. THAT he hath conveyed this Death down to his Posterity. Misery and mortality are now grown natural to mankind, and they are is sure of it as they are born, Job 14.1. M • n that is born of a woman, is of sew days, and full of trouble. And for this reason all are said to die in him, 1 Cor. 15 22. In Adam all die. And they cannot escape it, though their never committed any actual Sin, Rom. 5.14. Whence else is it that such 〈◊〉 multitude of Infants die? and not only so but they are born into the world children of wrath, and fire brands of hell. Eph. 2.3. So that, without an interest in Jesus Christ, they must suffer the everlasting miseries of the bottom less pit: And this they have not from themselves, but from Adam; because both that guilt, and that contagion, which expose them to it was derived to them from him.

Q. II. WE are now to confider to whom all this is propagated? And our Answer tells us, it is to all that descend from him by ordinary Generation. And we read that all are in it, Rom. 5.12. Death passed upon all men, for that all have sinned. Here observe,

• 1. THAT all those whom Adam covenanted for, were included in this. For the ground and reason of it derives from the Covenant-relation; and hence it must be such as Adam stood the Representative of; and whosoever were so concerned must needs he entitled hereto. All those who should have lived if he had stood, died by his fall; for the promise and threatening were of an equal extent:
• 2. THAT these are only such as descend from him by Generation. They are his children, such as he had a parental right over, and might therefore transact for them with Authority. It was not merely because of humanity, but on the account of the descent of that humanity. If there had been another generation of men in the world, that had derived from another original, they would not have been involved in this affair, nor come under this fall. Adam would have had nothing to do to transact for them.
• 3. AND it is only in the way of ordinary Generation that any are so concerned. The Lord Jesus Christ was of the lineage of Adam, (we have his Genealogy run up so high, Luk. 3.) but though he was born of a woman, yet He was not propagated, but conceived after an extraordinary manner, Luk. 1.34, 35. Then said Mary unto the Angel, How shall this be; seeing I know not a man? And the Angel answered and said unto her, The holy Ghost shall come upon thee, and the power of the Highest shall 〈…〉 that it is thing 〈…〉 , will be called the 〈…〉 . So that though he were put 〈…〉 He did 〈…〉 Adam: 〈…〉 ; for it He 〈…〉 been a sufficient Surety 〈…〉 . Besides, though He was a 〈…〉 human creature, yet He wa •• n human 〈…〉 therefore could 〈…〉 Adams covenant, but 〈…〉 to and which it was 〈◊〉 sistent 〈…〉 to have 〈…〉 guilt 〈…〉 cleaving to Him. But besides Him, there is no man was 〈◊〉 exempted.

USE. I. I might have 〈◊〉 something to 〈…〉 God from 〈◊〉 , in involving all man 〈…〉 Adams that 〈◊〉 . For if the 〈◊〉 1. Adam in the Covenant was just, the 〈…〉 cannot be 〈◊〉 . And what 〈◊〉 can the 〈…〉 , for 〈…〉 ? It made had stood there would their have been • o 〈…〉 of is God's rewarding, not Adam only, but all his too, with a constant life of happiness: and must there not be a parity of reason, in punishing of them, as well as him, i • case he disobeys? There was as great in advantage as • azzard. It can be no punishment in it se • t to be a child of Adam, and that in being so, men should stand or fall with him, in his Covenant, is an county, which is to be vindicated in things which men by their reason de • e • d as just. By a natural right, innate qualities and maladies are derived by natural generation. By an hereditary right, inheritances are conveyed or lost to their Children by their Parents. By a political right, the Prince involves the whole Nation. Let us then beware of charging God foolishly.

USE. II. LEARN hence the necessity of our being out off from the stock of the old Adam, if we 〈◊〉 to be saved. We are here given to understand what we are to expect if we continue under this Covenant. Adam indeed once was able to have conveyed life and happiness to his children; but now there is no more any hope of that. He is fallen, and all that we can derive from him is, nothing but guilt, sin, and misery; and as long as we are in him, we must expect it. What necessity then was there of another Adam, to derive life and salvation to us. Hence that, 1 Cor. 15.22. For as in Adam all die, even so in Christ shall all be made alive. How infinitely then doth it concern us to be sound in Him? To be out off from a death-giving, and put into a life giving Adam? To be transplanted out of this cursed stock, and engrafted into that blessed one? How restless should we be, till this horrible entail is cut off, and we are restored again to a title, not to damnation, which is our claim by our first Parents, but to Salvation, which Christ only can center.

USE. III. THIS may serve to tell us all, what as true 〈◊〉 , as we are born. And it is 〈…〉 ; to 〈…〉 it; and Children are 〈…〉 . And it 〈◊〉 three things.

• 1. If 〈◊〉 bound 〈◊〉 the cause of the 〈◊〉 from at 〈◊〉 and 〈◊〉 . There is a Sin that we are bound to die for; there is a Debt charged 〈◊〉 us, that we never personally contracted; and by this we are pris •• ers from the won •• , and in danger of wrath falling upon us every moment.
• 2. WE are under the power of a sinful nature from the •• adle. We have an Am • rite to our father, and a Hittile for 〈…〉 , and we are just like thorn; we are born is our blood, we have no 〈◊〉 thing but to fin against God, and pray he him continually.
• 3. WE are born deal. F • h. 2 1. Dead in it 〈…〉 . Misery is fallen upon us, and we have many • ear • l 〈◊〉 of it; and there is all the reason that we should live in a 〈◊〉 , expectation every 〈◊〉 meat, of being 〈◊〉 away to the pit of endless torments. And did we believe this to be our state, would it not make us to inquire seriously after a delivery?

USE IV. HERE is matter of humbling and chasement to in all, Young and God. This is a killing consideration to pride: and it should often be reflected on to keep us low in our own eyes; and especially when we are ready to be listed up with any fond conceits. Suppose of our birth, and parentage, we are the children of a Traitor, and ourselves tainted in our blood. Suppose of our morality, and civil conversation attended with a good nature, we are still guilty, filthy, cursed creatures in ourselves. Suppose we have no other Sin to charge ourselves with, yet here is enough to make us vile, and abhor ourselves and justify God in all the Judgments which pass upon us. And let us all remember, that if there should be no more to be said of us. 〈◊〉 this is enough to render us hopeful to God, and out us off from eternal life, that we are the natural progeny of those that have undo •• themselves and all their posterity.

SERMON LVIII.

WE have been considering of the first Transgression, from whence all our unhappiness derives, in the nature of it, and in its prop •••• n, it now follows,

III. THAT we take notice of the punishment under which man • s fall • by it. And this is a thing necessarily consequent upon the transgression, and therefore next in order to be spoken to. And ou • A • swer gives us a full distribution of it. The • the punishment of man's •• si • n is here intended, is certain; for it not only points us to the state, into which •• n are ta ••• , since the Aposta • y; but it tells us that the tall itself hath brought them i •• it, or is the proc •• ing cause or i • : and t •• m • st needs be in way of penalty. I shall commo • ate a little upon this Ans • er; there bring two things needful to be inquired after fo • the clearning of it. viz. 1. The general consid •• ion of the punishment inflicted on man 〈◊〉 the transgression. 2. The legitimacy of the 〈◊〉 itself that is here given 〈…〉

1. W • may inquire in general after the 〈…〉 sin, because the distribution here gi ••• -s •• is us to it. And in this enquity, we may i ••• look into the nature of the punishment, and then the ••• ercy of it 〈◊〉

〈◊〉 is the nature of i • , we may first • take 〈◊〉 of the common notion of punishment among men, and then apply it to the present 〈◊〉 .

1. ••• ISHMENT is properly that • o • t which is 〈◊〉 upon a transg • e •• righ •• nsty, for, ••••• ding to the me ••• of his transg •• ss •• n. Th •• e are several things belonging to this de ••• tion, which must he well observed.

1. The general nature of it; it is a • evil. •• d so the wite man express • th it, Prov. 13. • 1. 〈◊〉 •• s • eth sinners; but to the righteous good •• all be repaid. Good and evil are opposed p • i •• tively. Whatsoever deprives the creature of the good it is made capable of, is evil. Punishment is therefore called, a doing m • n 〈◊〉 , Josh 24.20. It is true, punishment is good with respect. to the i • si • der, (as will appear in what follows) but it is always evil in inspect to the sufferer; he is always dam • sy'd by it. Only let • s remember, that the all punishment be evil, yet every evil is not a punishment. We must then look a little farther.

2. The special nature, it is an evil righte •• ty inflicted. The •• is an evil contracted in guilt. (as will hereafter he obserred.) but in punishment it is laid upon the man; for it belongs to the execution of justice, and it must • e done righteou • s • y else it is • o punishment but an i • jury. He • ce that, 2 The • . 1.6. Seeing it is a righteous thing 〈◊〉 G • d, is reconcence tr ••• nlan •• to them 〈◊〉 trouble you. And to this righteousness there are two things in general requisite.

• (1.) THAT there in a just cause for the inflicting of it. To do a person evil without a cause, is not to punish • im, but to • buse him. Hence that complaint, Psal. 119.161. Princes have •• r ••• ted me without a cause. When wicked men a •• ct the people of God for their holiness, and bring trouble upon them for well doing, that is not punishing but wronging them. Punishment hath always a reference to the reason of 〈◊〉 for if it be what it pre • tends to be, it must needs be just: unjust punishment is a mere contradiction, at least a very harsh ca • echre • i • .
• (2.) THAT be 〈◊〉 inslicts it, have a right of • usb ••• y so to do. Punishment is •• n act of m •• diction; it is not then everybody's work; but it belongs to those who are invested with such a power. For civil Judges to pu • a murderer to death, is to punish him; but for other p • irate persons to do it, is no • 〈◊〉 but murder. Hence God makes th • challenge to himself, on this account, 〈◊〉 18. 〈◊〉 Be •• il • • ll souls • re mire, as the ••• l of the father, so also the soul of the son is mine ••• h •• soul th •• sinneth it 〈…〉 .

3. THE subject of it is, a transgress •• . Though punishment terminate upon the person, who is the sufferer in 〈◊〉 , yet it always refers to the fact for which it is inflicted; it therefore ever presumes two things.

• (I.) That there •• a 〈◊〉 with • uth •• s • n • tion put to •• , unto w • ith be owes su ••• io • . AIR punishment must be regular; • o • e can be liable to it, but one that is under some law, or • r •• e: and that which makes ••• m so is, because there is a pen • ley added to the precept of the law, by which it is ratified it • h o • gy to remunerative justice to punish; and tha • must be referred to a threatening in which it is contained.
• —(2.) THAT be •• rb some • ay broken that law, and so brought himself under that sanction. • or the threatening o • a law cannot justly hu • t him, who doth his duty, and doth not tran •• gres •• it. 1 Tim. 1.9. knowing this, that the 〈◊〉 is not made for a righteous man, but for the l •• o •• • ose and disobedient, • or • he ungodly 〈◊〉 for sinners, for unholy and prosone; for murder •• rs of sa • bers and murderers of mothers, for 〈◊〉 . Now by thus doing, he comes to b • ar the denomination of a transgressor; and because; he is so, he may be punished.

4. THE reaj •• t of punishment; it is for transgre •• on. And without a respect 〈◊〉 this 〈◊〉 cannot come under that denomination. W • atever evil is s •••• red, if it be not on this account, it cannot be called a punishment. Though the man •• ierves it, yet if it be not done for that, it must have some other name. There are many evil things that God's people suffer in this life, merely as trials of their Grace, in respect of God, and acts of ma •••• in respect of men, and devils: these are not punishments, but acts of sovereignty as from God, and in •• tion as from • estraments: such were 〈◊〉 • o particular.

5. • ut measure 〈◊〉 pr ••• tion of this evil; it is •••• ng it the merit of the transgression. It it comes • h • rt of or within that merit, there is a mixture of mercy in it; and such are all that men undergo in this World, E • ra 9.1 • . Th •• our God hast ••• hed as •• ss th •• 〈◊〉 iniq • u •• it • erce. But it it should exceed that, is would cease to be punishment, and become cruelty. Now, though among Men, the Law is supposed to determine this, and men are judged to be punished according to merit. • rea the penalty provided in law is i • ti • cied; yet, there may be to severe Laws among men, and it is not real justice but barbarous cruelty to do it; and also, if the law be right, and men do more; they do not punish, but persecate. Punishment is the wages of a transgression. Hence that, Rom. 6.23. The wages of sin is death. And therefore it is to be so much as is earned by it in equity.

1. TO apply these t •• ngs to the present case. God then pen • seth, when he executes His just wrath upon sinners, for their sins: this agrees in every par • to the foregoing notions. Here then observe,

• 1. THAT the execution of punishment for sin, is God's proper work. Not that He doth not use second causes as His instrument in it; as civil relets also have their executioners by whom they punish offenders; but it is not a punishment because they do it, but because authority appoints it. He therefore challenge ••• it as His p •• rogative. H • b. 10.30. For 〈◊〉 know him that bath s •• d, vengeance belongeth unto • e, I •• ll recom • ence, saith the Lord; • nd again, the Lord small judge his people. And when sinners are punished, they are said to fall into his b • nds, ver. 31. For this reason He is called a consuming sire, Heb 1 • . •• s. the Psalmist therefore appropriates it to Him, Psal. 94.1. O Lord God, to whom vengeance belongeth, show thyself. And none may challenge to do it but He, or by His order. Though because He useth all creatures to do His will by them, the same evil which is done to any by instruments may be both an injury done them, in respect of these, because they had no precept for it; and yet a punishment relating to God, in whose • ands they are but the rod of his wrath. Isal. 10.5.
• 2. THAT God then properly punisheth sinners, when He brings his wrath upon them for sin. That God is displeased at sin, and sinners for it, belong •