though grace in the regenerate be powerful enough to d Gal. 5 16 24 suppress these inordinate motions yet that doth not excuse reasons being defective in its duty to prevent them They ought to be kept down by Reasons watchfulness and therefore cannot arise but in sins guilt What makes any act to be sin And whereas it may be pleaded that they are involuntary and so cannot be Sins we say How the motions of concupiscence are voluntary through the wils defect before they rise though not consented to when râ—ised it is e 1 Iohn 3 4. repugnancy to Gods law which makes the sin and that though it be against the wil that these inordinate lustings should be fulfilled yet it is from the will that these lustings in their inordinacy are not prevented the will neglecting or failing in her primitive powerful command to keep under what is rebellious How concupiscence it self is voluntary Besides concupiscence is voluntary as flowing from Adams wilful disobedience For in mortality quod ex voluntario causatur pro voluntario reputatur what is caused by a voluntary act is reputed voluntary in the acting The motions of concupiscence prov'd to be sinful by an infallable argument drawn from the indifferent nature of the wills consent § 11. Further yet That those motions of concupisence are sins when fully consented to by the will doth infallibly prove them to be sinful before the will doth give yea though the will doth not give its full consent For the consent of the will is a thing indifferent in it self neither good nor evil but according to its object If any thing be good it is not the consent of the will that makes it evil and if any thing be evil it is not the consent of the will can make it good but according to the nature of the object such is the act of the will whether it be in good or whether it be in evil wherefore if the first motions of concupiscence were not sinful in themselves they could not be made sins by the consenting of the will But seeing by the confession of all parties they are sin when the will doth give its consent therefore they must be sinful before the consent of the will be given What the Specifical distinction of sin into spiritual and carnal is § 12. Whereas Sin in respect of the Subject is specifically distinguished into spiritual and carnal Sins the distinction is taken from the end a 2 Cor. 7.1 Spiritual Sins being perfected in spiritual delight as pride vain-glory and the like b Rom. 8.1 Gal. 5.19 but carnal Sins in carnal delight How all sin is carnal as gluttony luxury and the like True it is all sin is carnal as arising from the flesh as flesh in Scripture is taken for Original Sin in mans corrupt nature and how Spiritual and all sin is spiritual as affecting the Soul in the commission and defiling the spirit of man with guilt What the true difference betwixt both But when spiritual and carnal Sins are contradistinguished as several and specifical sorts of sin by Spiritual Sins are meant those which affect and defile the soul immediatly in the body by carnall sins are meant those which affect and defile the soul immediatly by the body § 13. Sin in respect of the object What the specifical distinction of sin into that against God against our neighbours and against our selves How all sin is against God How said to be against our neighbours and our selves is specifically distinguished into sins a 1 Sam. 2.25 Luke 15.28 18.2 Acts 24.16 Tit. 2.12 against God against our Neighbour and against our selves For though it is common to all sin that it is against God as being formally a violation b Rom. 4.13 1 John 3.4 Jam. 2.9 of his eternal law and so properly the offence of his sacred Majesty yet sin materially considered in respect of the injury and dammage which accompanies it it may be against mans self or his neighbour Indeed all sins as they are inordinate actions do imply an acting something to the breach of Order The three-fold order which God hath established amongst men And seeing God hath establish'd among men a threefold order there are three kinds of sin according to their three-fold inordinacy The three-fold Order is 1. That of the inferior faculties unto reason in mans naturall constitution 2. That of one man in a politicall constitution unto another 3. That of all men in a religious constitution unto God Now the inordinacy which makes a breach of any of these orders is a sin against God as the c Exod. 20.2 Jam. 2 13. supreme Law-giver but in comparing one with another that sin sin which immediatly breaks the order of Religion as Blasphemy Heresie Infidelity and the like is said The threefold inordinacy in breach of this order making three kinds of sin to be a sin against God Again that sin which immediatly breaks the order of policy as theft oppression murder and the like is said to be a sin against our neighbour Lastly that sin which immediatly breaks the order of Nature in man as drunkenness gluttony and the like is said to be a sin against our selves yea some sins there are at once against our selves and our neighbours as d 1 Cor. 6.18 fornication adultery c. and some against God our neighbours and our selves as the e Rom. 12.19 prosecuting unjust revenge the persecuting Gods Church c. What the distinction of sin into that of infirmity of ignorance and of malice From whence this distinction is taken What is the inordinacy of the sensitive appetite What the inordinacy of the understanding What the inodinacy of the will § 14. That sin in respect of the efficient is distinguish'd into sins of infirmity of ignorance and of malice is taken from the three principles of all actions and so consequently of all actuall sins in man the sensitive appetite understanding and will which as they are the principles of all actions in their natural Beings so are they the principles of all actuall sins in their preternatural inordinacies The inordinacie of the sensitive appetite is in being irregular and immoderate in its affections the inordinacy of the understanding is in not knowing what it ought or in not actually dictating what it habitually knows the inordinacy of the will is in subjecting it self to the sensitive appetite or in following the understanding in its erroneous dictates or in opposing it in its right judgement Now when the will becomes inordinate through the sudden a Gen. 9.21 2 Sam. 11.2 3 4. Matth. 26.70.72 74. surprize and eager importunity of the sensitive appetite When a sin of infirmity is the sin is the sin of infirmity again when the will becomes inordinate through the defect of b Gen. 19.33.35 Lev. 5.17 Lev. 4.2 Psal 19.12 judgement in the understanding
And here whilst we view the Jewish Sanctuary Sacrifices and Prophecies by the light of Reason we see them plainly a Joh. 5.39 46 Lu. 10.23 24. 1 Cor. 15 3 4. look and lead unto Christ For their Sanctuary and Sacrifices being b Heb 9.1.10 Earthly and Carnal must needs in the pure worship of that God who is a c John 4.24 Heb. 12.9 Isa 1 10 12. c. Heb. 1.5 6 7. spirit and the Father of spirits be the d Hâ—b 8.4.5 ch 9 9 23 24. Types and shadows of things Heavenly and Spiritual so that as their Prophecies having their appointed time either they are fulfilled or they have expired so their Sanctuary and Sacrifices being Types and shadowes either they were vain or they have vanished and this in Christ the e Col. 2.17 John 1.17 Substance of those shadows and the f John 1.45 Luke 24.27 Mat 1.22 23. chap. 26.56 ch 27.35 Luke 22 37. Joh. 19.36 37. Subject of these Prophecies Reason leads from the Church of the Jews to the Church of the Christians § 4. For let the Jews search the several places and Ages of the World they cannot finde a fulfilling of a Gen. 49.10 Hag. 2.7.9 Gen. 3.15 Deut. 18 15. Isa 2.2 7.14 9.6 7. Dan. 2.44 45. Special Prophecies nor can they give us an Antitype and substance for their Sanctuary and Sacrifices but in the Person and in the Gospel of Jesus Christ as the promised Messiah So that for the true and more full Knowledge of God with the right and more pure form of his Worship we are directed by the Dictate of Reason to the Church of Christ With the Church of Christ is found the Word of God as the Revâ—lâ—tion of his Will b 1 Tim. 3.15 which as the Pillar of Truth doth hold forth to us the Holy Scriptures as the c Rom. 3.2 Luke 1.70 2. Cor. 2.17 chap. 4.2 1 Thes 2.13 word of God delivered by the d 2 Tim. 3.16 2 Pet. 1.21 1 Cor. 2.13 Inspiration of the Holy Spirit § 5. These Holy Scriptures are the writings of the a Eph. 2.20 2 Pet. 3.2 Prophets and Apostles in the books of the Old b 2 Cor. 3.14 Testament and the New The Word of God the Holy Scriptures in the Books of the Old Testament and the New The Original and Authentick edition of the former according to the writings of Moses and the Prophets is the Hebrew and of the latter according to the writings of the Apostles and Evangelists is the Greek What Editions are Authentick That the Mother language of the Jews this the most common language of the Gentiles who in a contradistinct notion to the Jews are therefore called c 1 Cor. 23.24 Rom. 2.9 10. Gal. 3.28 Greeks and as the first edition of the Holy Scriptures were Translations in the Vulgar tongue allowed so the after translations ought to be in the Vulgar tongue that they may be d John 5.39 Col. 3.16 Acts 8.28 1 Thes 5.27 Rev. 1 3. read of all § 6. The Apocrypha signifying secret or hid The Aprocrypha why so called either in respect of their Authors being not certainly known or their Authority not being publickly received seeing we finde them not in the Hebrew we acknowledge not as Canonical to prove doctrines of faith Why not Canonical though profitable for instruction in moral duties We receive those books onely to be of the Old Testament The Old Testament received from the Jews which were kept a Luke 24.44 Sacred by the Jews by an especial Providence and b Rom 32. chap 9.4 Divine appointment made faithful Registers and Bibliothists to the Christian Church § 7. And seeing the Church hath its a Eph. 2.20 foundation fixt upon the Scriptures The Authority of the Scriptures is not from the Church the Scriptures cannot have their Authority derived from the Church so that as not b Joh. 5.33 34. Christs Ministry so nor doth Christ's Word receive its Weight or Worth its Excellency or Authority from the Testimony of Man That the Lord Jesus Christ was c Rom. 4 25. deliver'd for our offences and raised again for our justification we beleeve what because the Church doth so teach us No but because the d Rom. 10.17 Scriptures do so teach the Church § 8. The Holy Scriptures being those a 2 Cor. 5.18 19 20. Credential letters The Authority of the Church is from Christ by the Scriptuâ—es which Christ the King of glory hath given to his Church must necessarily have their Authority from their Author which is Christ and what Authority the Church hath from Christ is convey'd and confirmed by the b 1 Tim. 3.15 Scriptures so that the Authority of the Scriptures is far above the Authority of the Church And though the Tradition of the Church doth declare the Authority of the Sciptures yet doth it not give Authority to them as the c John 1.7.29 34. Testimony of John Baptist doth declare Christ to be the Messiah yet doth not make him to be the Messiah by so declaring him The Tradition of the Church leadeth to the Scriptures § 9. Yea in our believing the Scriptures to be the word of God though true it is the Church leadeth us unto the Scriptures as the a John 4.39 woman did the Samaritans unto Christ by a Traditional report of their Divine excellency yet having read them diligently and faithfully b Joh. 7.17 18 observed the deep Mysteries The excellency of the writings affect the mind the sure Prophesies the glorious Miracles the purity of the Precepts the harmony of the Parts the efficacy of the Doctrines the sincerity of the Writers the plainnesse of the Style with the Majesty of the Word having observed these it is through the convincing power of the c John 14.17 spirit of Truth The Spirit convinceth of the Truth that we say to the Clurch as the d John 4.42 5 39. Samaritans did to the woman Now we believe no more because of thy saying of thy Tradition for we our selves have read and know that these Scriptures are indeed the word of God and in them we have eternal life A morall perswasion from the Church and the letter a divine belief from the Spirit § 10. That the Scriptures then are the Word of God we believe in a a 1 John 5.9 John 16.13 1 Cor. 2.10 12. 1 Joh. 2.20.27 moral perswasion from the outward Tradition of the Church and the incomparable excellency of the matter but in a Divine Faith from the b inward Testimony of the Spirit § 11. Indeed though the Scriptures are a light a Psal 119.105 2 Pet. 1.19 yea the b 2 Cor. 3.18 clear light of the Sun of Righteousnesse yet it is only to those who have their eyes opened The brightest day appears not in it's glorious
beauty to the blind Why the Scriptures are not discernable by their own ligh◠without the Spirit nor the plainest Scripture in its Divine Truth to the c 1 Cor. 2.14 unbelieving and Faith being the d Ephes 2.8 Gift of God none can believe but to whom it is e Luk. 8.10 given Yea were the Scriptures like the Sun discernable by their own light all should acknowledge them Divine who read them written or hear them preach'd but the contrary practice confirms the contrary opinion that seeing all do not receive them it is by a f 1 Cor. 2.15 peculiar Gift of the Spirit that any do believe them that they are the word of God § 12. What and from whence the Authority of the Scriptures And believing these books of Holy Scriptures to be as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of God we acknowledge them to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of soveraign and sacred Authority for the proving deciding and determining all a Deut. 17.9 10 11. Isai 8.20 Acts 17.2.11 1 Cor. 15.3 4. Gal. 1.8 controversies in Doctrines of Faith containing in them b 2 Tim. 3.16 17. Acts 20 27. all Truths necessary to Salvation Their sufficiency Their perfection and as not being subject to c Mark 12.24 error in themselves nor to receive d Joh. 10 35. 2 Pet. 1.19 Deut. 12.32 Prov. 30 5 6. Rev. 22.18 Addition or Diminution or Change by the e Gal. 3.15 2.8 Authority of Men or revelation of Angels § 13. How the Rule of our faith We say the Holy Scriptures are the a 1 Thes 5.21 1 Joh. 4.1 6. 2 John 9. Rom. 16.17 Canon and Rule of our Faith and as a Rule hath its just measure inherent in it selfe not depending upon the hand of the Artificer so the Scriptures have their infallible truth inherent in themselves not depending upon the judgement of the Church And as when we speak of a Rule we mean not the materiall wood but the formall measure so when we speak of the Scriptures being the Rule of our Faith we mean not the materiall Book but the formall Truth even the will of God revealed And we expect not any more nor any other Revelation as a Rule of faith or life Such to the end of the world but this to b Heb. 1.1 2 Mat 28.20 1 Cor. 11.26 2 Thes 2.8 continue to the end of the world § 14. Prophesies and particular Revelations Particular Revelations not now to be expected they were to the Church as the light of the Moon and of the Stars to the world of much use and benefit in the night even in the darknesse of ignorance and dim light of Types and Figures whereas the glory of the Gospel like that of the Sun it gives us a Noon-light of divine Truth so that now to expect particular Revelations in matters of faith were to light a candle in the Sun or to look for a Star at Noon Doubtless this is the high way to a 2 Thes 2.10 11 12. 1 Tim. 4.1 2 Thes 2.1 Heresie and gives advantage to Satan b 2 Cor. 11.13 14. transformed into an Angel of light the more easily to deceive and the more dangerously to seduce What received as the Truth by the Church § 15. Whatsover is preach'd or taught express'd in the letter or agreeable to the Analogy of the Holy Scriptures we receive as a Mal. 2.6 John 17.17 Acts 18.28 2 Tim. 2.15 Truth But what is opposite to or dissenting from them we reject as b Acts 17.11 Mark 12.24 error And what things are indifferent in their own nature as being neither directly express'd in the word nor necessarily deduc'd from it nor any way opposite to the word or inconsistent with it those things we acknowledge left to the Prudence of Governours What left to the Prudence of Governors and to what end for the preservation of c 1 Cor. 11.16 chap. 14.26 33 40. Heb. 13.17 Philip. 2.14 Order and Unity in the Church which things indifferent in their nature by the command of lawful Authority do become necessary in their use In what the Scriptures are plain and in what hard to be understood § 16. And seeing the Holy Scriptures though in most texts they are a Deut. 30.11 14. Psal 19.7 8. 2 Tim. 3.15 1 Cor. 3.1 2. Psal 119.105 2 Cor. 4.3 4. clear yet in many they are b 1 Cor. 2.6 7. 2 Pet. 3.16 obscure Though in Truths absolutely necessary to salvation they are easie yet in mysteries excellently profitable for edification they are difficult to be understood Therefore for the true Interpretation of Scripture How to be Interpreted we admit the judgement of the Church as a trusty Guide and the opinion of the Learned as a rational Argument but we approve the Scripture it self as an c 2 Pet. 1.20 infallible Rule clearing those texts which are dark and doubtful What the Analogy of Faith by those places which are more plain and evident being careful to keep close to the d Rom. 12.6 Phil. 3.16 Analogy of Faith which doth consist in those Principles of Christianity which are clearly set forth in Scripture and generally received of the Church A Sum whereof we have in those short Confessions of Faith call'd the Apostles Creed Athanasius Creed and the Nicene Creed together with the Decalogue the Lords Prayer and the Doctrine of the Sacraments § 17. The duty of Christians in the use of the Scriptures And that every true Christian may be throughly furnished with Knowledge unto works of Holiness and Righteousness it is his duty diligently to a Joh. 5 39. 2 Pet. 1.19 Luke 16.29 search the Scriptures and to b Deu. 5 32 33 John 13.17 Jam. 1.22 25. conform his judgment and conversation according to their rule and direction Their fulness of heavenly Doctrine They being the Heavenly Store-house from whence the Church of Christ is furnish'd with all spiritual c Luke 4.4 Heb. 5 12 13 14 1 Pet. 2.2 Provision of sound Doctrine whether it be in matters of Faith or Manners d 2 Tim. 3.16 Profitable they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Doctrine and Instruction in what concerns God and Christ Creation and Redemption Sin and Grace Death and Life Misery and Blessedness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Argument and Conviction in discovering and refuting Error in discerning and confirming Truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Correction and Reformation How a perfect form of Institution in what concerns Minde and Manners the inward and the outward Man in thoughts in words and in works and of these Three doth consist the Apostles perfect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 form of institution in Righteousness CHAP. II. Concerning God in the Unity of Essence § 1. AS the Sun is in it self most visible Why the Nature of God is not to be comprehended by
What meant by that saying The son shall not bear the iniquity of the father whereas then it is said that c Ezek. 18.20 the son shall not bear the iniquity of the father it is meant of those sins whether in Adam or others as are meerly personal not of that disobedience which Adam committing as our representative doth therefore become ours by imputation nor of that corruption which being seated in humane nature doth therefore become common to Adam with his posterity as his natural branches § 10. It is not then by a Rom. 5.14 actual imitation How orignal sin is propagated but by b Gen. 5.3 Ephes 2.3 natural generation that we become partakers of Adams sin and therefore liable to Gods wrath yea in the regenerate themselves How it remains even in the regenerate How they propagated it to their children though Original Sin be c Rom. 8.1 remitted in its guilt yet it d Rom. 7 23. Gal. 5.17 remains in its pollution and so becomes propagated in generation So that the children which descend of pious parents do partake of Original sin because they are children by e John 1.13 3.6 carnal not spiritual generation begotten not according to the operation of grace but propagation of nature For that the regenerate beget children in their likeness is according to the flesh as men and the sons of Adam not according to the Spirit as Saints Illustrated by apt similitudes and the Sons of God Sanctified parents f Mat. 8.9 10. beget children sinful by nature even as the circumcised Jewes beget children uncircumcised in the flesh or as the wheat cleansed from the chaff when sown doth bring forth wheat with its chaff again § 11. How the children of Beleevers are said to be holy Wherefore when the children of Beleevers are said to a Rom. 11.16 1 Cor. 7.14 be holy it is to be understood as spoken of a political or civil or of a sanctifying and saving holiness even such a federal holiness as consists in a capacity of right and a priviledge of claim b Gen. 17.7 Acts 2.29 unto the promises of life and glory made of God in Christ unto his Church And thus it is in the Christian Church Illustrated by a fit allusion much like as it was in the Roman State As in the Roman State a Consul did beget a son in a political right to the Cities priviledges which son was not born a Consul though politically free thus in the Christian Church a Saint doth beget a child in a federal right to the Churches promises which child is not born a Saint though federally holy What is the subject of Original Sin § 12. The Subject of Original sin cannot be the body or the soul alone but both together in the whole and perfect nature of man And though true it is that in the knowledg of Original sin it is more profitable to seek how we may evade it in its punishment then to examine how it doth invade us in its guilt yet somewhat to inform mens judgments though not fully to satisfie their curiosity we teach That to conceive when and how man doth become the subject of original sin it must be observed When the human nature is perfect that the humane nature is not perfect till the a Gen. 2.7 union of the soul with the body Now the soul that is b Zech. 12.1 infused by creation and created by infusion and in the same instant that the soul is infused into the body by creation the body is also united to the soul in that infusion to the making up of both into one entire Composition of humane nature and When the subject of Original Sin which humane nature in the first instant of its being is the subject of original sin How the human nature in man becomes infected with Original Sin § 13. Now that humane Nature in the first instant of its being doth become the subject of original Sin is not from the body infecting the soul as the musty vessel doth the sweet liquor nor yet from the souls infecting the body as the musty liquor doth the sweet vessel but by a secret and ineffable resultancy from the inherence in them both The depraved inclination unto evil inseparably accompanying and indeed necessarily flowing from the evil deprivation of righteousness which deprivation of righteousness is the proper effect of Adams sin though the necessary consequent of Gods wrath who doth make this a just punishment of Adams disobedience even to withhold from his posterity that treasure which he had prodigally wasted that grace which he had wilfully lost that image which he had wickedly defac'd And seeing by a just imputation we are partakers of his Sin it is by a just dispensation that we become partakers also of his punishment And thus no sooner do we partake of Adams Nature but we partake also of Adams curse and so by an immediate and inseparable consequence we become defil'd with Original Sin § 14. That Original sin is propagated by carnal generation appears by its antithesis of spiritual regeneration That Original Sin in the image of God defac'd is propagated by carnal generation appears by that which in an apt antithesis is opposite unto it even the image of God renewed by spiritual regeneration which the Apostle tells us is through the a Jam. 2.18 1 Pet. 1.23 incorruptible seed of Gods word yet that Original sin is propagated by carnal generation is not by vertue of any seminal power How propagated by vertue of divine ordination but by vertue of divine ordination it being the just ordination of God that Adams Posterity who were legally guilty of disobedience in him b 1 Cor. 15.22 as their Head should be legally deprived of righteousness c Rom. 5.15 from him as his members which deprivation of Original righteousness being inseparably accompanied with a pollution of natural uncleanness it was further the just ordination of God that Adam having corrupted his nature in propagating his nature should propagate his corruption and so we being d Rom. 5.12 Heb. 7.9 10. naturally in him as our root do become as men so e Rom. 5.19 sinnâ—â—s too from him as his branches § 15. The sum of what concerns original sin Thus Original Sin is not seated in the substance of the body or of the soul single but in the humane nature upon the union of both and doth consist in the imputed guilt of Adams disobedience and the propagated corruption of Adams nature conveyed in carnal generation by vertue of the Divine ordination of Gods justice which propagated corruption in the regenerate is destroy'd according to the a Rom. 6.6 8.1 condemning and b Rom. 6.12 Gal 5.16 raigning power thereof but doth remain in its c Rom. 7.18 24 inhering and d Rom. 7.23 Gal 5.17 infecting nature which becomes more
still and freely exercise it in willing what is evill How God doth turn and incline the wills of men § 16. God himself a Prov. 1.21 who as he hath the hearts so hath he the wills of all men in his hands and when he b 1 Kin. 10.26 Jer. 31.18 turns and bends inclines and moves them as he wils without any forcible compelling he doth it not by forcibly compelling but either by c Phil. 2.13 graciously renewing or by d Gen. 9.24 fairly perswading or by e Pro. 21.1 wisely disposing them And this indeed is the wonder of Gods working i Psal 19.7 Jer. 23.29 Jam. 1.18 21. that as a f Psal 115.3 135.6 free Agent he doth freely what he wils yet offers no violence to the wills of men but that in all that they doe will Why the exhortations c. of Gods word are not in vain in respect of the wicked they will freely Yea b Eph. 4.19 1 Tim. 4.2 and from hence it is that the exhortations threatnings and promises of Gods word are not in vain in respect of the wicked being the g Heb. 4.12 appointed means effectuall through the common enlightnings of the Spirit to h Num. 22.18 1 King 21.27 restrain from sin and through the sanctifying power accompanying his word to convert unto righteousness By multiplying his sin man aggravates his punishment and how in spirituals § 9. But man rejecting Gods Word and transgressing his Law doth by his a Lev. 26.18 multiplication of sin beget a further aggravation of punishment in that contracting an habituated custom to an a Lev. 26.18 hardness of heart his soul is inseparably attended with an c Rom. 2.5 Heb. 10.27 utter despair to an horror of conscience And thus man being d Acts 26.18 Eph. 2.2 Col. 1.13 2 Tim. 2.26 subjected to Satans power he is by Satan inslaved unto the e 1 Joh. 2.15.16 John 8.23 Gal. 1.4 world and f John 8.34 Rom. 6.12.16 c. 1 John 3.8 sin and thereby brought under bondage unto g Isai 5.14 Luke 16.23 Rom. 8.15 1 Cor. 15.56 Heb. 2.15 Death and Hell What the corporall death and how begun § 10. This spirituall death which especially seizeth the Soul is inseparably accompanied with corporall death which especially surprizeth the body being begun in a Deut. 28.21 22 27 28. Matth. 9.2 sicknesses and b Gen. 3.16.17 Job 21.17 sorrows c Deut 28.36 4.48 c. servitude and slavery d Gen. 3.19 Eccl. 2.22 23. weariness and toyl e Deut. 28.25 26 53 c. calamities and f Deut. 28.39 40 48 c. wants the very Creatures intended for Mans use being g Gen. 3.17.18 Eccl. 1.2 Rom. 8.22 cursed for Mans sake § 11. How and when finished When death at last doth put a period to mans dayes it doth add a a 1 Cor. 15.42 43. complement of his temporall miseries and begin the anguish of eternall torments The body being laid in a grave of corruption the soul is b Luk. 16.22 23. Luk 12.5 hurried to an hell of perdition where they remain till death spiritual and corporal be swallowed up in death eternall § 12. What the eternall death The dead a Joh. 5.28 29 Acts 24.15 body at the last day being raised from the grave to an immortall death shall by an b Mat. 25.41 irrevocable sentence of the last judgement be c Mat. 10.28 22.13 25.30 Rev. 21.8 cast with the soul into hell the d Luke 16.23 26 1 Pet. 3.19 place and prison of the damned In its punishment of losse and of sense where they shall suffer together an unsufferable and eternall punishment of losse and of sense that privative this positive § 13. The punishment of loss What the punishment of loss is that doth consist in a a Luke 13.27 28 Matth. 22 13 25.41 2 Thes 1.9 totall and finall separation from the b Psal 139.8 Psal 16.11 36.8 9. grâ—cious presence of God and from all the c joy blisse and glory which doth accompany the beatificall vision and full fruition of him § 14. What the punishment of sense is The punishment of sense doth consist especially in that a Isai 66.24 Mark 9.44 worm of an evill conscience which ever gnaweth with uncessant tortures and in that b Mark 9.44 Luke 16.23 24. fire of hellish flames which ever scorcheth with uncessant torments which cause endless easeless and remediless c Luke 13.28 Matth. 13.42 weepings and wailings and gnashings of teeth § 15. This punishment as it is eternall How the punishment of the damned is infinite as well as eternal so it is infinite infinite in respect of that privative part the punishment of loss not in respect of that positive part a Mat. 11.22 24 23.14 15 Luk. 12.47 48 the punishment of sense And therefore in Hell there are different measures of punishment proportionable to the different degrees of sin yet the least measure as it shall be then b Isa 33.14 intollerable so it is now c Matth. 22 13 unconceiveable § 16. That wrath which comes by originall sin is aggravated by mans actuall transsgression The full measure is at the day of judgement and how Thus man having the wrath of God abiding on him for a Rom. 5.18 originall Sin he increaseth his sin and thereby b Rom. 2.5 aggravateth that wrath by his actuall transgression treasuring up to himself wrath against the day of wrath that is the c Jude 6.14 15. day of judgement which shall be at the d Mat 24.3 end of the world to the e John 5.29 finall condemnation f 2 Pet. 2.2 full punishment and g 2 Pet 3.7 utter perdition of the ungodly The estate of man fallen summarily described § 17. Wherefore seeing this is the estate of man fallen a captive to the Prince of darkness sold a Rom. 7.14.23 under the power of sin b Rom. 6.23 Gal. 3.10.23 involv'd in the curs of death c Rom. 3.19 Jer. 7.29 made subject to the judgement of wrath d Rom. 5.18 Mat. 25.41 liable to the condemnation of Hell certain it must needs be No salvation by the law or first covenant of works that by the e Rom. 3.20 Gal. 2.16 3.21 law or first covenant of works no flesh can be saved So that unlesse God in the unsearchable riches of his wisdom unconceivable tenderness of his mercy So that without Redemption by a Mediator Adam and his posterity must inevitably perish in their sin had decreed from all eternity and in fulnness of time wrought recovery and redemption by a f 1 Tim. 2.5.6 Acts 4.12 Mediator Adam and all his posterity must inevitably have perish'd in their sin FINIS