as before I said man by sin being fallen into a state of weakness and mortality as a punishment of his sin it 's come to pass as Job 14. 4. Who can bring a clean thing out of an vnclean 15. 14. 25. 4. How can he be clean that is born of a Woman But what this defilement is is by man indeterminable but be it what it is God accounteth those in whom it is before and without act or consent of will to act to be innocent and fit for our imitation in Gospel conversation in order to our obtaining the heavenly kingdom and I think it 's confest by all that infants as such are innocent meek humble teachable c. and yet affirmed by many if not most to be born the children of wrath Christ If it be so I desire them to enquire whence it is that the nature of men is become so bad as that they are thereby rendered in Scripture to be the children of wrath Eph. 2. 3. Min. In this matter it may be meet for us to enquire 1. How far concupiscible nature was by creation and Gods ordinance good and undefiled before the fall and how far it so continues now in the fallen state And as to this it 's apparent there was natural lustings by creation in Adam in themselves sinless and lawful both before and since the fall as 1. To a married state which was lawful and Gods ordinance in the state of innocency before the sin and fall Gen. 1. 28. 2. 23 24. and so continues lawful and Gods ordinance still Heb. 13. 4. It was lawful before the fall to be lawfully imployed in labour to dress or till the garden Gen. 2◠15. So it was after tho fall Gen. 3. 23. to till the ground the same word as chap. 2. 15. It was lawful before the fall to eat and drink Gen. 2. 16 17. and so it was after the fall Gen. 3. 18 19. 1 Tim. 4. 2 3 4. It 's lawful to be angry so was Christ Mar. 3. 5. see Eph. 4. 26. It was lawful both before the fall and since to think meditate speak and act in all which concupiscible nature is exercised But the sin is in breaking Gods allowed rules in all these cases abusing our selves in transgressing by excess in things in themselves in their Original by creation and Gods ordinance good and lawful as in adultery Heb. 13. 4. gluttony drunkenness covetousness swearing lying evil speakings wrath Murders c. so that I think I may safely say that almost all Moral evils consist in out running of and making a breach upon Gods allowed rules and law in nature so that nature in its Original was not nor is not in it self so bad a thing as some do render it but as in Adam and as since continued in us is in it self by Gods creation and ordinance good and lawful and it 's the excess through temptation in which the sin lyeth 2. Then the defilement is from the weakness of nature it self as before I said it being in the fallen state Rom. 7. 24. O wretched man that I am who shall deliver me from this body of death And hence it 's liable to further defilements by occasions and temptations if Adoms nature was so liable to temptation and defilement thereby when pure and free and he in full strength of person and reason and so more capable by far to resist temptation than any since it 's no marvel if nature in the weak and mortal state is by occasions and temptations more infected especially being upon its first tryal in infancy where capableness of resisting is wanting 3. All Infants having prospects before them patterns to learn by parents and others to learn that which by nature they are capable of children while so are capable to learn good as well as evil if rightly taught or else those exhortations to parents are vai◠and useless which we may not imagin Pro. 22. 6. Eph. 6. 4. But parents and others instead thereof teach their children pride and folly by which it becomes natural to them 4. It comes to pass as by evil example and bad education so by the temptations of Satan as was the case of Adam Wicked men are called the children of the Devil Joh. 8. 44. not because they have their nature from him so they are the Off-spring of God Act. 17. 28 29 but by yielding to his temptations and doing his work and from hence the enmity and the evil springs 5. The things of this world ensnares 1 Joh. 2. 15 16 17. Jam. 4. 4. by all which means men become bad yea very bad by nature being by example tradition temptation and custom naturalized to sin are thereby become the children of wrath by consenting unto and following after such things as will issue in wrath unless timely faith and repentance prevent and this is most apparently the true sense of Eph. 2. 3. with Col. 1. 21. the Apostle speaking of grown persons thus corrupted and not of Infants Christ Is there not a natural inclination in Infants to vanity and folly Min. We are to distinguish between childish nature as inclined to childish weakness frowardness and folly which is in it self weakness of childhood and want of the exercise of reason and undorstanding and so not their sin and the nature of grown capable persons 1 Cor. 13. 11. and hence it is that children in their weak and childish state are under no Law and where 〈◊〉 Law is there is no transgression but the law of their parents who are to deal with them according to their capacities and when capable to instruct them in the Law of Christ and as need requireth to correct them thereby to cure their childish folly Pro. 22. 6. 15. Eph. 6. 4. Christ The Scripture sometimes speaks of good to be in the nature of man Rom. 2. 14. 1 Cor. 11. 14. and sometimes of evil Is there no difference to be made in the nature Min. I think it meet and according both to Scripture and reason that we distinguish in the nature of man viz. that there is a two fold nature in man Rational and Sensitive that which I call rational is that wherein man differs from other sensitive creatures the Sensitive is that part of the soul which is the life of and animates the body as in other creatures and is by some called the concupiscible lower or worser part of the soul which is only capable of lustings and such like sutable natural motions and Actions in and with the body as in other creatures and it is in this sensitive concupiscible part of the soul as in conjunction with the body in which the lustings after evil lyeth and the enmity to that which is good by reason of which men become the children of wrath And hence it is that those who follow the unlawful lusts of this sensitive part of the soul are called sensual persons Jam. 3. 15. Jude v. 19. The Rational part of mans
nature is that wherein he was especially made in the image of God which consisted not only in rule and government as some say but in a capableness thereunto by reason and understanding which is still in its remainders the glory of man which reason should rule the lower and worser part of the soul and body likewise and when and where any Moral good is found it 's when and where this better part of the soul prevails from whence all Moral good among men is by divine creation and ordination and such is its created excellency that if men lived purely to it there would be no need of Human Laws among men Human Laws being but as an help to keep this sensitive Nature in subjection for common society among men it would teach men to do as they would be done unto and this we may suppose to be perfect in Adam before his sin and fall and Nature in this sense is not so bad in it self as some do render it it being that without which we could not be rational Men but as the Brutes as some affirm nor could we ever have been Christian Men. Therefore it behoves us to take heed how we cry down Nature in this sense lest we dishonour the God of Nature in whose Image we are made Jam. 3. 9. Unless it be for ruling no better over sensual Nature but suffering it self to be corrupted and captivated thereby The sensual Nature is spoken of in such Scriptures as these Rom. 1 26 â—7 Gal. 5. 19 20 21. Some of which following their Brutish Lusts even against concupiscible Nature it seh doing such things as Brutes refuse to do Nature in this sense is frequently called Carnal and Flesh and that which is not subject to the Law of God neither indeed can be Rom. 8. 7. But the rational part should rule it because that from Nature as thus considered arise all the unlawful Lusts and Actions of Men which if Reason did rule would prevent much And this Nature it is by which Adam fell Lust captivated reason Gen. 3. 6. And still rebels in true Christians and is not will not be subject to the Law of God longer than the Watch and War is maintained yet this is to be noted that we cannot be without this concupiscible part of Nature in this world there being as before I said a Natural good therein being in it self good in its first Creation and still is were it not abused without it we cannot live nor the world be continued all worldly Actions in order thereunto being effected thereby as eating drinking procreating the world and the like which in it self as guided and ruled by Reason and Religion is good and Lawful Heb. 13. 4. There being a Lawful sinless use thereof which God alloweth yea and commandeth but the abuse thereof is the sin in breaking Gods allowed rules which Reason and Conscience much more Christianity should regulate and order according to Divine rule but alas this unruly part of Nature not only captivates Reason but even Persons professing high in Christianity are too often shamefully captivated thereby and the most serious and sincere Christians have their groanings and complainings by reason thereof Rom. 7. 24. Let us learn from hence not to quarrel with reason any more unless it be for not doing its Work and Office but suffering sensual and sinful Lusts to corrupt and captivate it for the new Birth viz. Faith Repentance even the whole of Regeneration here is effected in the rational understanding part of Man even in the Spirit of the mind Eph. 4 23. and so rules in and over the whole Man 2 Cor. 5. 17. Christ I am greatly satisfied in this distinction and likewise that it has been a great errour and mistake to render whole Nature to be Brutish which I perceive is contrary both to Scripture and Reason but do you understand that the first sin and the Original Natural Defilement thereof what ever it be did of it self bring under the second death or damnation of Hell 〈◊〉 some affirm without the act or consent of mind to sin since the fall Min. This Natural Defilement in it self simply considered what ever it be without act or consent since the first sin and fall extendeth only to the first death it coming in by the first trangression can in it self be no greater nor so great as the actual sin nor produce any greater effects than the actual sin the Original Corruption and Defilement being in Adam and 〈◊〉 before the actual transgression as the cause thereof Gen. 3. 6. And was all but one and the same defect and sin according to Jam. 1. 14. 15. And the punishment of that sin we find stated Gen. 3. 19. And the Nature being mortal effects the same death in all Rom. 5. 18. As by one offence into all men unto Condemnation so in the Greek and this is certain that whatever death came into the World by the first sin and the Nature thereof into us as called Original sin shall be cured by that one Sacrifice as in the same Text even so by one Righteousness or by the Righteousness of one into all men unto justification of life vers 19. For as by one mans disobedience the many were made sinners so the Margent that is all so by the obedience of one shall the many be made Righteous If all came under the second death thereby all shall be justified there from for justification unto life is and shall come upon or into all that Condemnation came into or upon by the first transgression which is a Resurrection from the first Death 1 Cor. 15. 21 22. And indeed those that hold this unscriptural and irrational Notion it might for ever deter them from a Married state which is Gods Ordinance and in it self undefiled Heb. 13. 4. If they are certain to beget Children if any that must by Nature and Birth be Heirs of the second and eternal Death without hope or help especially if they dye in infancy before capable of Faith and Repentance it 's true we all know that we procreate Children like our selves in a mortal state liable to the first Death but no further without their own actual transgressions and unbelief So that I conclude it to be a great ignorance and errour in any to assert the second Death to be the wages of the first transgression and very cruel and hard thoughts of God to damn all or any Infants Eternally so dying for they know not what and that which they could no more prevent than their Conception in the Womb and further it 's apparent there had been no second Life but by the second Man and then there could have been no second Death to any so that is the second and new life came in by Christ the second Adam so will the second Death come in as a punishment of Mens actual sinning against God since the first sin and fall so that I conclude that neither Adam's Transgression nor the Defilement
themselves to do to others as they would they should do to them and the Gospel teaches the same Mat. 22. 37. to 40. and 7. 12. and this is written in all men by nature and is true rational and moral Philosophy and true Gospel Divinity and where it 's not effected it 's by the souls captivation by irrational immoral and sensual lusts and how would the Divine Law of Christ and in the Gospel united to our understandings and reason effect it if taken heed unto A sin and shame it is and dreadful will be the issue thereof that many Learned men who account themselves above others both in Philosophy and Divinity and yet are more immoral than many moral Heathens And as both moral Philosophy and Gospel Divinity unites in teaching the abhorrency of all ungodliness with the practice of all the contrary vertues and duties so would it teach us to abhor all persecution for Conscience sake if attended to it would teach us in this matter to do to others as we would they should do to us the contrary being not only unchristian but irrational No man in his right reason would be content to be forced to believe and worship God as others do contrary to his own light and conscience such in Justice reason it self and light of nature abhors and it 's likewise contrary to the Protestant Doctrine and Faith which is to make the Scriptures our rule in all matters of Faith and practice and not to be compelled to believe as the Church believeth which is condemned by Protestants to be the Popish Faith and not the Faith of Christ And strange it seems to be that Learned men who profess themselves to have most both of Philosophy and Divinity should be so great miscarriers herein I think it may be said without all just occasion of offence that throughout all ages of Christianity Learned men has lien at the bottom of most of the persecutions for Conscience sake surely it came not from their Philosophy or Divinity but from their enmity pride and prophaneness Ps 10. 2. or from some carnal and corrupt ends within themselves must be irrational and irreligious or at best from blind and ignorant zeal Joh. 16. 2. Phi. 3. 6. It 's true the Scripture warns us to take heed of being spoiled by Philosophy and vain deceit after the traditions of men and the rudiments of the World and not after Christ Col. 2. 8 i. e. When our reason turns us aside from the Gospel either in matters of Faith or practice being corruptly exercised and so becomes vain and deceitful and is not pure reason that submits it self to the Divine Law of Christ in all things so far as it understands it And although Rational and Moral Philosophy was and yet is excellent in its time and place and in itself in its degree spiritual being of and from God yet the Gospel is more spiritual and by it men formerly arrived to much of the knowledge of God and themselves and so to a good life in moral virtues and yet might arrive to the same and doubtless were then accepted of God and may yet be so where the Gospel is not known yet where the Gospel comes it will not serve or avail us without the true faith and life of the Gospel but if it being captivated by sensual lusts reject or neglect the Grace of life it renders such the more liable to the Judgment and damnation threatned therein Learned Sirs The Reasons of my dedicating the ensuing Christian discourse unto you are 1. Because the things discoursed on are matters of great if not of greatest concern to the name of God and Christ the glorious Gospel of the blessed God and the spiritual and eternal good of men and therefore of weighttest concern to have the precedency in your meditations 2. Because most of the things discoursed on are not Novel but the controverted things of the past and present times the Doctrine of the Sovereignty of God as exercised towards men the Doctrine of Election and reprobation the general and special grace of God c. being the substance of the discourse and that on which all depends The eighth chapter may at first probably with some seem most difficult yet I doubt not but is founded in and fully comports with the universal design of God and undertaking of Christ in the general grace to the World in the restitution and world to come in times to be effected and seems to be of very great weight to be understood and to have room in our Christian Faith as the top-stone and glory thereof and without which we shall lose the understanding of and Faith in the greatest if not the most glorious part of Scripture and Gospel truth In the discourse I sometimes mention what some others have said about some of the things discoursed on and especially two Books viz. The Practical Discourse of the Sovereignty of God and The Death of Death by the Death of Christ Not designing a particular answer to them nor had I at all mentioned them had they not been sent in by some designedly to lead us aside from that which we believe to be the truth of the Gospel but have stated the truth about these matters to the best of mine understanding from Scripture light which if true the substance of both are answered and must fall to the ground And let none count it strange or tautologies that I so often go over the same things in the discourse it is to shew the incongruity of those invented principles and practices with Scripture light and right reason in all the ways mentioned it likewise being the method of God in Scripture frequently to mention the same things over and over again designedly thereby to inculcate it on the memory and heart that it might not be forgotten 3. Because I think we have ground enough at least to suppose that the Apostasie from the Primitive faith as it was then delivered to the Saints has been too much ushered in by learned â—â—â—en I suppose that it will easily appear that in all the parts thereof whether the Papabor others some learned man or men lieth at the bottom thereof And likewise has been chief actors in its propagation and therefore it greatly concerns you now at last to be at work for God Christ the Gospel and good of men in good earnest for discovery thereof and reformation therein O that you might have your share in this matter how might you honour God and season the Nation with the truth of the Gospel both in faith and life having the greatest opportunities and advantages in order thereunto in the sincere endeavours of which you may expect Divine direction assistance and blessing and O that this little Essay may tend to encourage herein it being the common advantage and good of all I really design I hope I have not I am sure I would not follow cunning devised Fables for the world and if I am in any
used to prove that which it does not at all intend it being so apparent that the Apostle speaks of the givings down of the Spirit in it's mighty works after believing and not in the first work of conversion it being the promise and was performed that the spirit should be given down abundantly upon believers after believing as clearly distinct from it's sacred work in the Gospel in begetting souls to the faith see for this Joh. 7. 38 39 Act. 2. 38 39. Eph. 1. 13. so that to apply the giving down of the Spirit according to promise after believing to the first work of faith and conversion is a very great weakness and mistake 2. The Apostle in that place intends not the giving down of the Spirit upon the Ephesians to whom he wrote much less to persons in the first work of faith it being evident that the Apostle throughout this chapter keeps the distinction between himself the ministers with him and the Church as was usual in his other Epistles from v. 1. to 13. he speaks to but not of the church but of themselves distinguished by We Us and Ye and v. 13. speaks of the church and from v. 16. to 19. speaks of themselves and lets the church to know the exceeding greatness of his power to us ward who believe i. e. to the Apostles in the mighty gifts of the spirit and works done by them for confirmation of the truth of the Gospel according to Mar. 16. 17 18. Heb. 2. 3 4. 3. I conclude that the work of faith and conversion of sinners is so far from being a mâ—racle as some pretend that it 's rather a marvel that so few believe and are converted certainly our Lord would not have marvelled at their unbelief Mar. 6. 6. nor grieved for their hardness of heart if they could not have believed without a miraculous work which he was able to have effected Mar. 3. 5. It 's true many believed on the sight of miracles done without them but we read not of any miracle done within them to work faith nor is the work of faith and turning to God at all called a miracle 4. And from the whole we have great cause to fear that the Spirit is much more talked of by us all than known and enjoyed either in it's operations in the Gospel to conversion or in its gifts according to promise and cause we have to mourn in the sense thereof that he should be so much amongst us in word and so little in Power If the Spirit of the Gospel were a spirit of Ignorance errour and pride a spirit of Worldlyness oppression envy hatred and division Were this the Spirit of the Gospel we have enough and too much of this But if the Spirit of Christ is indeed in its operations and effects the Spirit of Power of Love and of a sound mind 2 Tim. 1. 7. If it be the Spirit of Love Joy Peace long Suffering Gentleness Goodness Faith â—eckness Temperance Gal. 5. 22. 23. Then surely we have cause to complain as the Prophet Isa 24. 16. My leanness my leanness wo unto me Christ What think you of the work of Regeneration relative to the matter in hand I desire to enquire 1. What it is and 2. How it is effected Min. Without doubt it carryeth the sum of the matter in it and includes Faith Repentance and the whole of Gospel Conversion and turning to God But more particularly 1. Negatively what it is not it 's not any Conversion then a Conversion only from â—in might be it there may be many Convictions and Conversions too that may be far short of Regeneration and Persons may be and it 's to be feared that many are deceived herein 2. Affirmative what it is the word Regeneration I find but twice used in the New Testament in the terms thereof and not at all in the Old it being most proper to the New tho I doubt not but that the true sense thereof is often exprest Joh. 3. 3 5. And it implyeth and importeth a renewing returning or restoring to a new Estate And those two Scriptures in which it 's mentioned teâ—ds much to give us a tight understanding therein The 1. I shall mention is Tit. 3. 5. According 〈◊〉 his mercy he saved us by the washing of Regeneration and renewing of the Holy Spirit Which Regeneration here consisteth in our being by the Power of the Gospel begotten to believe the Truth of the glad tidings thereof relating to the Restitution and World to come our Faith must be in the Regeneration to come or else it 's none of the Faith of the Commission or of Regeneration Mar. 16. 15 16. Nor brings us under the promise of a share in the Regeneration to come it not being the Faith of Regeneration Regeneration begun here being a preparation to the Glory of the perfect Regeneration of and in the new and restored World The 2. Scripture is Mat. 19. 28. Ye which have followed meâ—n the Regeneration when the Son of Mâ—â— shall â—it on the Thâ—one of his Glory ye also shall sit upon twelve Thâ—â—nâ—â— uâ—â—gâ—â—g the twelve Tribes of Israel That this Regeneration relates to the New life in the New World at and after the Resurrection I think is by the Learned generâ—â—ly owned that the true reading and sense of the Words is ye that have followed me shall in the Râ—genâ—â—aâ—â—en sit upon twelve Thrones c. That is in the new and restored World see Wilson's Scripture Dictionary on the Word the day and time of the last Judgment when our whole Nature being restored both Body and Soul shall enjoy the Heavenly inheritance Mat. 19 28. You which have followed me shall in the Regeneration sit upon twelve Thrones and the English Greek Lexicon on the Word the last day of the World and it 's so called because in it God will create a new Heaven and a nâ—w Earth and will perfectly ingender again a Man that is chosen Mat. 19. 28. And indeed this is properly the Regeneration time and state when all things shall be renewed restored and return to a new and better estate So that Regeneration may be thus defined When a Man doth truly believe the truth of the glad tidings reported in the Gospel by Jesus Christ Crucified for our sins raised and ascended into Heaven and shall come again from thence to perfect the Redemption viz. The Resurrection Regeneration and new World and to perfect his People with Himself therein and is in this Faith effectually turned to the Lord in heart and life according to the Gospel This iâ— Regeneration begun here which if persevered in will certainly issue in the perfect Regeneration and Glory in the World to come 2. How it 's effected and that is 1. For us by Jesus Christ Crucified Raised and Ascended in and by him the whole work is and shall be effected Act. 3. 21. Rev. 21. 5 12. 2. In us here the Lord begets us by the word of his Grace to