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42

A

DiSPLA1i

Of

mortal,

a

keeper

of

his own ever!aftingnefs.

Death,

to which before he

was

notob-

noxious, was

threatned

as

a

punifhment

of

his

fin

:

Inthe day

thou eat

ft

thereof

thou

fhait

furely

die :

the

expofition

of

which words,

given by

God at

the

time

of

his

i:dli

&ingthis

punilhment, and pronouncing man

fubje&

to mortality, clearly

Sheweth,

that

it

corn

-

prehendeth temporal death

alfo,

DO

thou

art,

and

unto

d

ft

thou

fault return.

Ourreturn

to

dull,

is

nothing but

the

foul's

leaving,

the

body, whereby before it

was

preferved

from corruption.

Further,

St.

Pond

oppofeth

that

death we

had

by

the

fin

of

Adam,

to the

refurre£tion

of

the

body

by

the

power

of

Chrift

:

for

fine

by man came

death,

by man alfo carne

the refurre£tionfrom the dead,

for

as

in

Adam

all die, fo in Chrift

Pall

all

be

made

alive,

r

Cor. xv.

ar.

22..

The

life which

all

Thal

l

receive

by

the

power

of

thrift

at the

laft day,

is

effentially

a

reunion

of

foul

and body,

and

therefore their

feparation

is

a

thing

we

incurred

by

the

fin

of

Adam

:

the

fame

apofle

alfo,

Rem. v.

defcribeth

an

univerfnl reign

of

death over

all, by

reafori

of

the

firf

tranfgreffion

;

even

difeafes alfo

in

the fcripture

are

attributed unto

fin, as

their

meritorious

caufe, yam

v.

14.

r

Cor.

xi. 30.

Revel.

ü.

aa. And

in refpehb

of

all

thefe, the

mercy

of

God

cloth

not

fo

interpofe

it

felt; but

that

all

the

foes

of

men

are

in force

fort partakers

of

them.

(

3.

) The

finaldefert

of

original

fin, as

ounarticle

fpeaketh,

is

damnation

:

thewrath

of

God

to

be

poured

on us,

in eternal torments

of

body and foul.

To

this end alfo ma-

ny

previous judgments

of

God

are fubfervient

:

as

the

privation

of

originalrighteoef-

nefs, which he

took,

and

witheld,

upon Adam'sthrowing it away ; fpiritual defertion,

permilfionoffin, with

all

other deftroyirgdepravations

of

our nature,

as

far

as

they

are

meerly penal.

Some

of

which are immediate confequents

of

Adam's frngular afbual

tranfgreffìon,

as

privation

of

original righteoufüefs, others

as

damnation

it

fell he

proper erfeas

ofthat

derived

fin

and

pollution

that

is in

us

;

there

is

none damned, but

for their

own

fin.

When

divinesaffirm

that

by Adam's

fin

we

are guilty

of

damnation,

they

do not mean,

that

any are

aaually

damned for his particular

fart,

but

that

by

his

fro, and

our

finning

in

him,

by

God's molt

brit

ordination,

we have

contrated that

ex-

ceeding

pravity,

and finfulnefs

of

nature, which deferveth

the

caufe

of

God,

and

eter-

nal damnation

:

it mutt be

an

inherent

uncleannefs

that

a£tually excludes

out

of

the

kingdom

of

heaven,

Revel.

xxi. 27.

which

uncleannefs

the

apoffle thews

to

bg in

infants

not

fan&ified, by

an

intereft

irr

the

covenant in brief,

We

are

baptized

unto the remiffon

office,

than

me

may

be

faved, A£t. ii.

38.

that

then whirls

is

taken

away by baptifm, is

that

which hinders our falvation, which

is

not the

firft

fin

of

Adam

imputed,

.but

our

own inherent-

luffand pollution

:

we

cannot

be

waffled, and cleanfed,

and purged

from

an

imputed

fin,

which

is

done by

the

laver

of

regeneration, from

that

which liesupon

us

only

by an

external denomination,

we have

no need

of

cleaníing

; we may

be faid,

to

be

freed from

it,

or

juftified,

but not

purged; the

foul

then

that

is

guilty

of

fin

Shall

die,

and

that for

its own guilt.

If

God shouldcondemn

us for

original

its

only, itwere

not

by

reafon

of

the imputation

of

Adam's

fault,

but

of the

iniquity

of

thatportioa

of

nature,

in

which

we

areproprietaries.

Iliow

here to

fhut up all, obferve,

that

in

this inquiry,

of

the defert

of

original

fin

:

the

quefion

is

not,

what (hall

be

the

certain

lot

of

thofe

that depart this

life

underthe

guilt

ofthis

fin

only?

But what

this hereditary

and native corruption

doth

deferve, in

all

thofe in whom

it

is

?

For

as

St.

Paul

faith,

We

judge

not

then

that

are without,

(efpecially

infants)

T.

Cor.

V.

13.

but for

the

demerit of. it

in

the

juffice

of

God,

.

our

Saviour ex-

pretty affirmeth, that

unlefa

a

man

be born

again,

he

cannot enter into.

the

kingdom

of

heaven,

Joh.

iii.

and

let them that

can

difinguifh

between

a

not going

to

heaven, and

a

going

to

hell:

a

third

receptacle

of

fouls

in the

fèripture

we find

not

;.

St. Paul alfo

tells

us,

that

by

nature

tee

are children

of

wrath,

Ephef: ii.

3.

even originally and,attuallywe are guilty

of, and obnoxious

unto

that,

which

is accompanied

with

fiery .indignation,

that

Stall

confirme tire adverfaries

; again,

'we

arnàffured

that

no

unclean thing

Pall

enter into heaven,

Revel. xxi. with which hell-deferving

uncleannefs

children are polluted, and therefore

unlefs

it

be

purged with

the

blood

ofChriil,

they

have no

interef

in

everlafting happi-

nefs.

By

this.means

fin is

come upon

all

to

condemnation,

and

yet

do

we

not

peremptoe

rily cenfure

to

bell,

all

infants

departing this world without

the

laver

of

regeneration,

the

ordinary

means

of

waving

the

punlihment due to this pollution

:

that

is

the gaefti`

on

de

faro,

whièh

we

before

reje£':ed ;

Yea,

and two

ways

there

are, whereby God faveth

foci: infants,

fniatching

them lilie

bran's oat

of

the

fire.

1.)

Byinterefting them into the

covenant,

if

their

isnieetifate,

or remote

parents

bane

been believers

;

he

is a

God

of

them

and

oftheir

feed

:

extending hismercy unto

i

thoufand generations

of

them

that

fear him.

a.)

By