that at first he was; and speaking of his miserable state, and even in a way of nemesis, and as the effect of his displeasure, who made him, and hath been offended by him. But among Christians, it is so common a principle, that every child that hath learned any thing of his catechism, (as I hope you generally do catechise your children,) if you but ask them, What is the state of man by nature? they will answer, It is a state of sin and misery:—just the very meaning of the text: "Death hath passed over all, for that all have sinned." But how strange is it now, that so common a principle should signify so little! and again, that so evident and so certain a principle should have so little signification and efficacy with it as a principle! that, though the state of man is a miserable state, and that he lies under death, is matter of fact, it should have no more effect! Indeed, as to the most tremendous part of this death, that is out of sight with many; but, for the more sensible part, that lies open to every one's view. It can be a doubt with no man, whether he shall die or no. Death passeth over all. But how wonderful a thing is it, that a principle, a common principle, a most evident principle, and that carries the greatest certainty with it imaginable, (as to what at least doth highly deserve our consideration,) should be so ineffectual! And as to the other part, it is generally professed, and they who make it their business, as much as they can, to disbelieve that more dreadful part, that remaining and unseen part of this miserable state, yet have not conquered the fear of it; if they have conquered the belief of it, yet it is plain, they have not conquered the apprehension of it: there is formido opposito, and cannot but be; for at least they know nothing to the contrary; they can never prove the contrary, that there is no hell, no judgment to come. And, in a matter of this nature, men that would but act according to the common reason of men, would think that the matter did need demonstration, that there is no such thing, and not run a mad hazard and adventure; when there is nothing lost in the course, to which the truth, in this case, (supposing it to be truth,) would lead; and when, by following the contrary course, the misery and mischief that must ensue, are both unsupportable, and will shortly be irretrievable. LECTURE XXXIV.* THE remaining Use that I intend, will be only directive, 1. To such as yet abide in this death, that have passed over all: and we have reason to apprehend that to be the case of some: and, 2. To those that have, through the grace of God, in good measure, escaped out of it. 1. To the first sort, I have a few things to recommend by way of direction. I cannot tell how to apply things to persons particularly: that you must do yourselves, as you find it to be with you. But if that be the case of any among you, that they have reason to judge so, that they abide in this death that has passed upon all, then I would have such, (1.) To apprehend that this is the common case, and may probably be their own, as to that which is most dismal and horrid in this death, that hath hitherto passed over this world. It is (as I told you the last time) one thing to entertain a truth, as a mere notion in the mind, against which we have nothing to say, and to give but a faint negative assent to it; to wit, not to dissent or disagree to it and another thing to receive it as a vital and practical principle, that influenceth a man's heart, forms his spirit, and governs his course accordingly thereunto. And so is this very little apprehended to be the common case, that "death hath passed over all." But labour you feelingly to apprehend it, as to what is most obvious every way; that is, that we are all subject to bodily distempers and diseases, which are tendencies to, and will end in, death: why, about this, we can none of us be in any doubt. We are sensibly told it, even in our flesh and bones, from day to day. But the worst part of this death is what our flesh * Preached Oct. 13th, 1694. cannot feel; that is, a death upon our spirits; that our minds and hearts are disaffected to God, dead towards God, in direct opposition to what the case is with the regenerate, and which they ought to be judged and reckoned, as to themselves. "Reckon yourselves (saith the apostle, Rom. vi. 11.) dead indeed unto sin, but alive unto God." The death that stands in opposition to this life, is the worst and most horrid part of the death that hath passed over this world. Labour to apprehend this to be the common case; and then consider, whether it be not your own. If the matter do look with a dubious aspect, it ought to be considered with so much the more attentiveness, and with so much the deeper thoughts. And a slight hope that there is an alteration, should not satisfy; and, indeed, you cannot reasonably think this to be a little thing, or that it should not be greatly considerable. For is it a small matter to have passed from death to life? This death passed over all; and an escape out of it, is not so little a thing, when you compare those two expressions, 1 John iii. 14. "Abiding in death;" and, having "passed from death to life:" it must be a most close and pungent question-" Which is my case? Either I have passed from death to life; or I continue still in death." And, therefore, it ought to be considered over and over, "L How stands my case towards God? I have a natural life in me, in which I am capable of natural actions; but I have a holy life in me, by which I am capable of the actions that are suitable and proper to that? by which I can act and move towards God, not simpliciter or absolute, but quoad hoc; to that one end and principle it was made; for there is a deadness, no propension towards God, as regeneration would make it alive towards God. "How is it with me in this respect?" Tha ought to be deeply considered. "Is not this, the horrid dismal death that hath passed upon all, still upon me?' And, (2.) There is this further, that will be suitable by way of direction to that former case, to mind those things principally that are most pertinent to it, and to be less concerned about lesser things. And pray let such take in this direction: Have you reason to apprehend this to be your case, (and a fearful case it is,) that that death, even the worst of it, that hath passed over all, remains upon you? Why, then, think of those things that are most pertinent to that case; and consider less the lesser things. As to whatsoever you have to complain of besides, say with yourselves," Aye, but all this is nothing to the death that is upon my soul" and it looks like distraction, when men's minds are wholly engaged and taken up about lesser things; but, about this greater and more important thing, they have no consideration at all. As if one should seem concerned that he hath a scratched finger, when he hath a mortal wound in his breast that he is unconcerned for; or, that he should have lost a pin, when his house is on fire; or, that a man's head should lie easy upon the block, when the fatal stroke is just going to be given. For, do but consider what this will come to at length; this death will be eternal death. The disinclination and deadness of man's spirit towards God, can have no other issue, finally, but "Depart from me," if it continue. You are departing from God; you will be continually departing: why, Depart from me for ever. This sort of death upon the souls of men, it is not a distinct thing from the state of hell; it is the same thing begun; there is no further difference than between death inchoate, and death consummate. And, indeed, every thing that a man doth, and every thing that a man saith, is all idle impertinency, while this great is neglected. "Seek first the kingdom of God and his righteousness," is the advice of our Saviour. You are seeking many other things; but have you observed the order, to seek that in the first place? Otherwise you have mistaken the order. What other things you may lawfully seek, you are then to seek, when you have begun, duly and regularly, with the first. And, therefore, if another should tell you of such and such things that are not so well in the state of your case externally; such a man hath failed, that owes you money, or the like; you may answer him; "Alas! do not tell me of these things, I am dead towards God, what do you tell me of this or that? I am like to be lost for ever, if grace do not give a speedy help to the sad state of my case." And again, (3.) Look upon this case of yours as being, though very sad, yet not remediless, yet not uncurable; look upon it as a remediable case. For it is, indeed, all one as to any thing of real gain and advantage, not to apprehend your case to be sad, and not to consider it as capable of a remedy. Upon the former supposition, there will be no care at all exercised about it; and upon the latter supposition there will be no hope. But there must be a setting of both these on foot: you must have a care about the state of your souls; and you must have hope about it tco; or clse nothing will be done in you, or by you, that will be of any value. You should, therefore, consider and bethink yourselves, that there is a way of escaping out of so great a death; that many have escaped you know; and they can think of it with pleasure, and take delight in their knowing of God, and conversing with him. Divers that have (it may be) spoken to you of such things of God, as you have not found in yourselves. But that which hath been, may be; that which you see by frequent experience wrought in others, may be wrought in you. God, that hath been so rich in mercy to others, why may he not be God rich in mercy to you also? Thus you should consider the matter as capable of a remedy. There is a word of life sent forth; and there is a Divine Spirit breathing in this world, even upon this world that is lost in death; and it hath reached many with mighty influences. This is that which ought to be a mighty spring of hope to such as will not abandon themselves to despair. Do not say concerning yourselves, "There is a death abiding upon my soul, and therefore, it must be always so;" for that is to suppose there is no difference between earth and hell; between the state of men under the Gospel, and the state of devils under an eternal doom, in the full execution of it. (4.) Let me further recommend this to you, to hasten your designed escape, without deliberating and pausing long upon the matter. We are to look upon this world as deluged by death and wrath, which have overspread it, as that sulphureous flood did the valleys wherein Sodom and Gomorrah stood; and when Lot was to be saved out of that ruin, in mercy to him, for this the angel hastens him, and cries out to him, "Escape for thy life." So should you consider the exigency of your case not to be less; nay, it is incomparably greater. It is not a little valley, but it is the world, that is deluged with this sulphureous flood. Here is a complication of sin and death overflowing the world; and which hath made the world a far worse region than that plain was. Now it is said to you, God doth by the voice of his word, and of his ministers, say to you, "You are to make haste and escape for your life." How many did the fiery flood of Sodom overtake quite! Therefore, this case doth not admit of any delay; for how soon this flood may overtake you, you know not. It may, so as to overwhelm you quite; and so as to make a hopeful case a desperate one. And, therefore, consider from hence, in the next place, (5.) Of how great importance it is for you to apply yourselves to, and gain an interest in, the favour of God. Make from hence an estimate of the divine favour, and of the necessity and value of it: for if this be your caseDeath hath passed over all; if any man thinks of an escape, from thence it must come: "What can I do for my soul? How can I fetch my soul from that death that is within me; that my soul is ingulphed in ?" Why, "in his favour is life." There is no hope in life but in his favour. Look which way you will, and there is death overwhelming of all; and you are no more capable of getting out of this death of yourselves, than of touching the heavens with your hand, or seating yourselves among the stars in the firmament: therefore, it must be an all-favour I pray consider, our business is not to instruct the in-able, and all-powerful hand, and that, too, stretched out habitants of hell, but to speak to the living on this side of the grave. We are teaching men, and not devils. And none should put themselves into their state and case, as if they had nothing at all to do, but merely to wait till the fulness of death should come upon them, and swallow them up. Our Lord saith, "Look unto me and be ye saved, all ye ends of the earth." And when such a voice as this hath come into this miserable earth, no man ought| but to look upon himself as concerned therein, as well as others: and not to say, "God doth not mean me; he intend no such kindness to me:" but rather, on the other hand, to say, "If a vital savour hath been diffused with that voice, with that invitation of grace, in and by the word, and its vital influences have reached many, it may also reach me." There ought to be an expectation raised in us, that it may; and many are ruined for not expecting it, not waiting at the posts of wisdom's door. Prov. viii. 34, 35. "Blessed is the man that heareth me, watcheth daily at my gates, waiting at the posts of my door. For whoso findeth me, findeth life, and shall obtain favour of the Lord." This, men ought to set before their eyes, in all their attendances upon God, in his ordinances; so that they may be able to give this account, if any should ask them, What are you going for? "Why, I am going to find life; wisdom saith, They that find me, find life. Here I go to seek life for my soul." from heaven, that must save in so distressed a case as this. Now how should this recommend to us the favour of God, as that wherein our life doth stand, when death hath thus passed over all. If you should speak to a neighbour, to a father, to any one that hath the dearest affection to you, "O! my soul is in a state of death; how shall I get it out of it?" They must all answer, as Jacob did to his wife, "Am I in the stead of God, to give thee children? Can I inspire life into thy dead soul? No; I cannot do it for thee." This you ought to inculcate to yourselves, over and over, that your life stand in the divine favour. It is he that breathes into you the breath of spiritual life, to make yours become a living soul. They are his kind looks that carry life in them. If he will breathe upon your soul, it shall live. As that hath been his way, when souls have been wallowing in their blood, to look upon them with a kind look, and say unto them-"Live:" his look doth carry life in it. He looks life into the soul that is dead. As in that 16th Ezekiel, in the beginning, and towards the latter end of that chapter you will find how the matter ends: "I entered into a covenant with thee, and thou becamest mine." He looked upon them in their blood, and said unto them-"Live;" and enclosed them in the happy bonds of that covenant, that are vital bonds; their souls being bound up in the bundle of life. And, therefore, The very order of the divine precept in this thing, is, (6.) That I may shut up what I shall say to this sort of "Hear and your souls live;" which shows with what de- persons concerning that death which hath passed over all, sign men should hear and wait upon ordinances. "Ho! it ought to prepare them for the reception of the Gospel, every one that thirsteth, come ye to the waters; come ye, wherein are discoveries of the divine favour, and the way buy and eat, yea, come, buy wine and milk without money wherein it reveals itself for the saving and renewing of and without price, hear and your souls shall live; and I souls lost in death: what a preparative for the Gospel will make an everlasting covenant with you." "He hath should this be! To have this inwrought into my soul, made with me an everlasting covenant, (were David's own that death hath passed over all, so, amongst the rest, it hath dying words,) ordered in all things and sure; and although passed over me, involved me also. Then how pleasant a my house be not so with God, as to domestical concern-sound should the Gospel be to lost souls! "The Son of ments things are not so well, yet he hath made with me an man came to seek and save that which was lost." The everlasting covenant; and this is all my salvation, and all forlorn and distressed estate of this world, hath been commy desire." Now saith the prophet, in that Isaiah lv. 3. passionately considered by the great Lord of heaven and "Do you but incline your ear, and hear with expectation earth; and God hath given him life, that he might give that your souls may live, and they shall live; and this will eternal life to as many as he hath given him. And when tend to bring you into an everlasting covenant, even the men are once prevailed upon to give themselves to him, sure mercies of David." And yet, again, as the great Prince and Lord of life, who only can deliver them out of death, then, it is without question, that God | ligion, and is the reason why, where it is, it languisheth; hath given them unto him, and it is with that design, that he may give them eternal life. But then, 2. As to those who, through grace, have in a good measure made an escape out of that death that hath passed over all, it is obvious to yourselves, to understand wherein that death stands, which hath passed over all, and which you have made your escape from. You know, that part of it concerns the outward man; there is no escaping that which is equivalent, and more than equivalent. There is an escaping out of it; not that such shall not die, but they shall rise again: "their corruptible part, (as the apostle saith) shall put on incorruption; and their mortal part shall put on immortality; and their vile bodies shall be changed and transformed into the likeness of Christ's most glorious body." There must be a conformity between the Head and the members, so that by him they escape not from it, but out of it; emerge, get out of that state, that must sooner or later seize upon these mortal bodies. But then, for that spiritual death that is, in this present state, naturally upon all men's souls, that you have been actually in, that you have escaped, that there must be an escape from eternal death. Now let me ask you, Have you, through grace, been enabled to escape, in good measure, out of the worst of this death, that, in the present state, men are liable to; to wit, death towards God? Then, if the matter be so, there are several things I would recommend to you, and so put an end to this discourse. for want of this exercise of thanksgiving. And know, that where such praises are ascending to heaven, benedictions will be also descending from heaven. Were there more of these acknowledgments, how would blessings descend O! we should be more in blessing of God for heavenly things in Christ Jesus; that we should have that opportunity, from day to day, of beholding death spreading abroad its dark shadows over all the intellectual world, to wit, over the minds and spirits of men, and, I was myself a sad instance thereof; but God hath delivered me out of this miserable state; O! not to be much in thanksgiving, is the most inexcusable temper that can be! But again, (2) You ought, hereupon, more to pity the miserable world that is yet in death, over which death hath passed, and in which it abides. There is altogether a fault among us upon this account; we want bowels, we have not compassions, as we ought to have within us, towards perishing creatures. "Blessed are the merciful, for they shall obtain mercy." It is a great evidence of our having obtained mercy, our being merciful in this kind. But to be destitute of compassion for the sad case of dead souls, is a sad symptom. To say, I have a husband, a wife, a child, that are under the power of death, have nothing of the life of God, no favour of God, no fear of God, in them; nothing that looks like the grace of God; why, not to compassionate them, sure, such a frame as this hath in it no indication of divine life springing in us: we see them, and con(1.) Be much in grateful acknowledgment of God's verse with them, but seldom have a regretting thought wonderful mercy; make that much the great business of that toucheth our hearts: this is, sure, altogether a fault, your lives, for it is a great thing God hath done for you, in and knows no excuse, admits of none. It argues, at least, that he hath delivered you from so great a death! Think a very great languor of the divine life in us, when we have what the state and posture of your souls once was God- so little a sense of so horrid a death, as lies upon the geward. "Why, let me have heard never so much of the nerality of the world. Those, in whom this divine life most glorious, the most excellent of all Beings, in which doth take place, they are regenerated after God's own all the excellencies of all beings did meet together, infinite image; and that must intimate to them to be like-minded love, and light, and life, and purity, and holiness; yet, with him. God hath showed mercy unto us, and therealas! I had no inclination towards him; no desire after fore, mercy was his nature, it is in the highest perfection him; no complacency in him; my soul was as a stone, or in him. If I am transformed after his image, I must imistick, or a log, without sense, without motion God-ward.tate him in this. If I have nothing of the divine offspring I have heard (it may be) of his name often; but it never in me, how am I his child? And, if I have, why should carried a pleasant sound to me. It was no pleasure to me, it not operate in me in this kind, in reference to those that to go and shut up myself in a closet, and pour out my soul were in the same case with me, before I obtained mercy. unto him. As for taking complacency in him as my best And again, Good, so as to account him my exceeding great Joy, alas! I knew not what this meant. It was a soul that might have been a stone, as well as a soul, as to any inclination it had God-ward. But, O! blessed be God, that it is otherwise! When I hear of that very Sacred Name, it transports my soul, to think that All of being, and blessedness, and wisdom, and purity, and light, and love, is mine. And if all the world should frown on me, and he give me but one smile, it is as life to my soul. Now, the very seasons of my converse with him, are as my repasts. What pleasure do I take when the sabbath is come; when the light of that holy day doth dawn upon me! Formerly, I knew not what to design for God. Now my end is the glory of God: if I can but speak a good word for his honour and interest, it falls in with the inclination of my spirit." (3.) If you have, through the grace of God, in a good degree, escaped out of that fearful state of death, which abides generally upon the world, make little reckoning in comparison of what you suffer in lower kinds, and in lesser respects, whatsoever you have to complain of upon other accounts. Let not the sense of lesser evils enter deep into your souls. He hath saved you from the greater evils: he delivered you out of that so great a death, which overwhelmed you and all the world. It is, then, very disinge nuous to complain of lesser and smaller things, when, from the greatest evils of all, he hath saved us. As the apostle saith, 2 Tim. i. 9. "Who hath saved us and called us with a holy calling." Saved already in a degree, and, by saving us in that degree, hath made eternal salvation as sure as if we were in heaven already. And therefore, I say, reckon little of these lesser evils that may befall you in this present state. And, in the last place, Why sure, if this be the case with you, it is the most inexcusable thing in all the world, that there should be no (4.) It is very suitable to such, further to consider, that more of gratitude for so great a change wrought in you. the rest of the evils of the world ought not to be considerConsider that God, in so altering the case, hath done that ed as strange, when it is to be remembered, that a univerfor you which all the world could not have done. Laysal death hath passed over all men. That such and such all the powers of men on earth, and of all the angels in heaven together, they could never have made your hearts to love God, or desire after him, or delight in him. But he hath touched your hearts with a vital touch, and made them love him, and live to him. evils should befall in this world, should not be thought strange, since this death hath passed over all. We hear of a great mortality (it may be) in such a country, and of a great many lives cut off in a battle, in another country. There ought to be bowels of compassion upon that account; otherwise we have put off humanity. But it is a great madness that we should make a greater matter of these things, and, at the same time, make nothing of that universal death that hath passed over all. Where are our minds, that we do not weigh the difference of things? When the difference is so vast (as I was saying to you lately) between abiding in death, and having passed from death to life, (and, whereas, every one must be in one of these two states; so that every one must say, either "I do abide in death," "I have passed from death to life,") if we, by gracious vouchsafement, are passed from death to life, if this be our case, and we are not much in thanksgiving; I have one thing more, before I pass to the doctrine of O! how inexcusable is this! And, Christians, I would a Mediator, and God's method of saving souls. And I have you to consider this, that this it is which starves re-desire to speak to it from another text. And that is, to vindicate the justice of God as to this sad and calamitous ¡ under the name of perfections belonging to his nature, state, that is universal upon mankind, by reason of the which do not truly or really so belong, and which he never fall. owned or claimed as such. LECTURE XXXV.* Psalm li. 4, 5. Against thee, thee only, have I sinned, and done this evil in thy sight: that thou mightest be justified when thou speakest, and be clear when thou judgest. Behold, I was shapen in iniquity; and in sin did my mother conceive me. HAVING discoursed to you at large from that Rom. v. 12. concerning the fall of the first man, and the entrance of sin and death into the world, thereupon, I told you in the conclusion of the last discourse on that subject, my further intention was to say something for the clearing of the Divine Justice, in reference hereunto: and it is a debt, a right that we owe to the Supreme Ruler and Lord of all, not only to confess his righteousness, but, as occasion serves and requires, to vindicate it too. We cannot be just ourselves, if we do not, to our utmost, in all things justify him. My design is not, from this scripture, to speak absolutely of the corruption and depravedness of the human nature, which I did before, from that mentioned scripture. But to speak of it relatively and comparatively, in reference to the righteousness of God, or so far as that may appear any way concerned in the matter. And indeed, it might be thought, there lay before a very unexceptionable state of the case between God and man, in that scripture that I last, and so long, insisted on; which makes death only to have followed sin into the world. And what can be more natural than the connexion of sin and death, or the consecution of the latter upon the former, that death should only be said to have entered into the world, and to have passed over all, inasmuch as all have sinned. But men's curiosity doth not rest here, while they will not pretend to deny the actual consecution of death upon sin; they make a great deal of difficulty to understand how sin should follow upon innocency. And here the difficulty is not so great neither, concerning the lapse of the first man, and the death following upon that as to him; as also the case hath no appearance of difficulty concerning the angels that fell, when (as the case was with the first man) every one offended in his own person, and so was in his own person to answer for the offence. But that that makes the difficulty is, that men should be generally involved in sin and ruin, upon the lapse and fall of one, (their common parent,) when they could not help it that they were his children, or that they were born of such progenitors, that all should be undone by a fault which they could not prevent, and unto which they had no ac cession. This difficulty hath cast divers men upon distressing thoughts. Some have thereupon denied the corruption and depravity of human nature; and they might as well deny that there are men upon earth. Some would have the souls of men (the only capable subjects of sin) to be propagated as the bodily part is, which would hazard the doctrine of their immortality. Others have had their other conjectures, which I shall not mention. But, upon the whole, we ought not only to censure with indulgence, but to commend and praise, the spirit and practice of such, in reference to this matter, as have, with sincere and unbiassed minds, set their understandings on work, how best to maintain high and honourable thoughts of God; that have been studious to find out, or apt to entertain, any hypothesis that might be more suitable unto that. This (I say) is not only to be censured indulgently, but to be commended very highly, provided that men do not, herein, run counter to express divine revelation and unto uncontrollable experience. And that they be not so over-officious as to affix characters upon the blessed God, * Preached October 20th, 1694. It is very plain, that this holy Psalmist had seen through this difficulty; he saw with better eyes than the most, more sincere, less malevolent; and had digested the matter in his thoughts; otherwise he would never have laid down these two things thus together as we find, "That thou mayest be justified when thou speakest, and be clear when thou judgest. Behold, I was shapen in iniquity, and in sin did my mother conceive me." He, at least, thought these things very agreeable with one another, if rather, he did not bring in the latter as a proof and demonstration of the former, which the demonstrative particle prefixed (behold) would lead one to think. But let us, first, view the words a little in themselves, and we shall discern the schesis and reference to one another, a little better thereby, afterwards. That which is here, in this place, rendered actively, is in the 3d chapter to the Romans rendered passively, "that thou mightest be justified in thy sayings, and overcome when thou judgest;" there it is, "when thou art judged," as we read it, the Septuagint being followed (as frequently it is) by the apos tie. But I cannot apprehend (as some do note) any need of a different reading in the letter of either text, as some critics take notice; the Hebrew affix being set as there it is, may indifferently be read, either actively or passively. And so may the Greek word, as is most evident; and so we may render either place either way, and all will come to one and the same sense: that God may appear just, that his justice may be triumphant and victorious, whether it be when he judgeth; or when men judge and censure him, and his proceedings. And so the current of this discourse of the Psalmist will be plain and clear: "I acknowledge mine iniquity, and my sin is ever before me; against thee only have I sinned: that thou mayest be justified when thou speakest" that is, referring to the 3d verse, "I acknowledge," (as here I do,) then the acknowledgment follows, "that thou mayest be justified." "I make my acknowledgments so and so, that thou mayest be justified when thou speakest, or mayest overcome when thou judgest, or when men presume or take upon them to censure thy proceedings towards me; though thou shouldest proceed with all the severity that thou hast threatened by the prophet sent unto me: for not only have I done this particular evil against thee, and in thy sight, but I have been an impure creature, even from my own original: thou hast much against me, not only for this single instance, but as I came a sinful polluted creature into the world: I was shapen in iniquity, formed, turned therein; as soon as I grew warm in the womb, (as the word signifies,) so soon sin did insinuate into my very pramordia, into the very principles of my being." And to the same purpose is this passage quoted by the apostle, in that mentioned Rom. iii. 4. for when he had been charging sin, before, upon all the world, on the gentiles, in the first chapter, and on the Jews, in the second, he only puts a question in the beginning of the third chapter, "What advantage then hath the Jew, if all be found equally under sin?" And he only admits them to have an advantage in order to their recovery, but none at all as to their degeneracy. In reference to their recovery they had a great advantage, inasmuch, as to them were committed the oracles of God, the discovery of his counsel and way for the reconciling and saving lost sinners. Bat he considers nothing, in reference to what he had asserted, of their part and share in the common depravation and apostacy; they were as bad as the best. Then he immediately lays down what is quoted from the Psalmist, and makes that his scope and mark in all the rest of the chapter, that is, to justify God; that he might be justified, and overcome in all his pleadings and judgings: or when man should implead or take upon him to censure God, that still his justice might be victorious and triumphant. This is the mark that he aims at manifestly, in all his following discourse; showing at large, the universal depravation and corruption of human nature every where; having proved (as he saith at the 9th verse) concerning both Jews and gentiles (which did then divide | him essentially. So that he can no more cease to be just, the world) that they were all under sin. than cease to be God. And, Indeed, the immediate subjoining of this unto the mention of the design in this psalm, seems to carry this aspect with it, that the Psalmist intended to speak or introduce the mention of this depravedness and corruption of human nature, (even as it was in himself,) as a proof and evidence of the divine justice, as that which might tend to clear it so much the more. But at least it must be collected from his subjoining the mention of the latter to the former, that he looked upon them as very consistent and very reconcileable things, as things that carried no repugnancy in them to one another. And even this will serve my present purpose and design. So that all which I shall observe from this context, and the connexion of these two, herein, shall be this, That it is very consistent with the justice of God, and very reconcileable to it, most reconcileable to it, that men, born of human parentage, do universally come into this world impure and polluted creatures, even from the womb. The Psalmist did not so much as imagine (you may see) an inconsistency between the corruption of nature in man, and the justice of God, in that he so lays them down by one another. Surely (thinks he) these cannot quarrel, no man can reasonably think they will; they are to be looked upon, and ought to be looked upon, as sociable truths, that can agree well together, even these two, that man from the womb is an impure, sinful creature, and God is everlastingly and immutably a holy and righteous God. Now in speaking to this, I shall reduce all that I intend unto a Four-fold Conclusion. And shall gather up all, under these four: As, I. There can be no real opposition between truth and truth. And so, that whatsoever we are convinced of is truth, another truth that we are equally as certain of, cannot be opposite thereunto. If there be any such appearance, it is but a false appearance, it is only a seemingness of opposition and contrariety, but really there can be no such thing. And, II. That we may be most certain that many things are, when how they are, or come to be as they are, is by us unexplicable and unaccountable. And, III. That it would be very unreasonable to oppose and object dubious and uncertain things, against what is sure and plain, and most certain. And, IV. That it will be, especially, most unreasonable to oppose uncertain to certain things, when there are many considerations capable of being alleged that will break the force of such objections. But nothing can be alleged to shake the certainty and firmness of the foresaid truths. Then it will be most of all unreasonable. Unto these four conclusions I shall reduce what I intend, and what I think reasonable to be said to this matter. I. That truth can never be opposite to truth; and that therefore, what things we are most certain of as true, they can lie in no opposition to one another. But whatsoever of such appearance there may be, must be a false appearance. I instance, here, in these two things, that we are concerned to reconcile, the perfection of the Divine Nature, (comprehending his justice, and,-this sinful imperfection and pravity of the human nature. These are both most certain truths; and, therefore, it is impossible they can be really opposite to one another. 1. The absolute perfection of the Divine Nature, comprehending his justice, which must be one great perfection belonging thereunto. It is that, indeed, which, by the ducture of the text, we are principally concerned to vindicate, and so we are, indeed, any divine perfection against which the doctrine afterwards asserted may seem to militate. Every one will grant, that acknowledgeth a God, that justice must be a perfection belonging to his nature. And we may, these two ways, be most absolutely ascertained hereof. (1.) That whatsoever doth belong to God, belongs to him essentially; his nature can receive no additions nor diminutions, and consequently is immutably so; can no more cease to be so, than he can lie, or do any ill thing; nor this, more than he can cease to be; because all perfection (and that of justice among the rest) belongs unto (2.) Of this we may be ascertained further, thus, that whereas justice is a virtue inclining a person to give to every one his due, that which is owing to him, rightly belongs to him, God cannot be a debtor to his creature, otherwise than by voluntary obligation that he takes upon himself. No one can be a debtor to another, but one of these two ways; either naturally, or by some other sort of contract. He is, indeed, naturally a debtor who is possessed of somewhat that doth belong to another, that was originally his, and to which he retains a right: a man is in this case naturally a debtor to such a one by the immediate law of nature, to give him his own, or a full equivalent that he shall be satisfied is so. But so it is altogether impossible that God can be a debtor to his creature, who (as the apostle speaks, upon another account, Acts xvii.) hath given to all life, and breath, and all things. They can be proprietors of nothing, in opposition to him or against him, that are not masters of themselves, or of their own being. They owe him their all; to them there can be owing nothing; that is, not from him, to whom they themselves owe their very all. It is a just challenge, therefore, that is given to all the world by the apostle, Rom. xi. 35. "Who hath first given to him, and it shall be recompensed unto him again?" Produce me the man that can say, "God is a debtor, that he hath given him this or that, for which he is owing to him, let any man produce his claim, and it shall be recompensed to him again." So that naturally, God cannot be a debtor to his creatures. And then, if we speak of the second way of his being a debtor, God hath never obliged himself to keep sin out of the creation, so as that he should break with his creatures, and do them wrong, in not doing all that was possible to omnipotency to make them impenable. Show the obliga tion, produce the bond, where is it? If this were to be alleged, He broke with his reasonable creatures at first, in making them free, in infecting liberty into their natures; why he never laid himself under any obligation against this. And therefore, it is every way most evident, that God must be immutably and unalterably just in all his dispensations; and particularly in this, in not hindering that sin should come into the world, and draw death after it, and spread itself through the world, (as we find it hath done,) still drawing on, and attracting death. And, 2. On the other hand, it is a most clear and certain truth, that as the nature of God is most absolutely and unalterably perfect, including all perfection, and that of justice unalterably among the rest; so, the nature of man is, in this present state, and from the very original of individual persons, sinfully imperfect; and they come into the world impure and polluted creatures from the womb. The justice of God is not to be solved that way, by denying that there is such a corruption and depravity of nature, transmitted even with the nature of man itself from age to age; as therein is comprehended both a negative part, a disinclination to all good; and a positive, an inclination to all evil. And that this also may be in our minds as a certain truth, I shall insist a little, and but a little, upon it. It not being my design (as I said) to do what hath been already done, to insist purposely upon the corruption of human nature absolutely, but only relatively and compar atively, according to what reference this matter may bear to the righteousness of God's dealings with men. And to evince this, (1.) It is the most plain and express language of the Scripture. And what ought to determine in such a case? what could determine us but that? There is not another tolerable sense to be put on these words, "I was shapen in iniquity, and in sin did my mother conceive me." It is most unreasonable and absurd, to pretend this to be only a particular acknowledgment of David concerning himself; as if he had the most unhappy procreation of all mankind; as if there were more corruption, or another way to convey corruption to him from his parents, than was with all the rest of men. It can carry no meaning, but that he doth involve his own in the common case, that it was only with him, in this respect, as it is with all others, that they are (as the expression is in John ix. 34.) altogether born in sin, all unclean. And it was, therefore, impossible that |