A Golden Chain, Chapter 12
CHAP. 12. Of Originall sinne.
OVt of the former transgression ariseth another, namely Originall sinne, which is corruption ingendred in our first conception, whereby eueryevery facultie of soule and bodie is prone and disposed to euil. Psal. 1.1. I was borne in iniquitie, and in sinne hath my mother conceiued me. Gen. 6. 5. Tit. 33. We our selues were in times past vnwise, disobedient, deceiued, seruing the lusts and diuerse pleasures, liuing in maliciousnes and enuie, hatefull, and hating one another. Hebr. 12.1. Let vsus cast away eueryevery thing that presseth downe, and the sinne that hangeth so fast on.
By this we see, that sinne is not a corruption of mans substance, but onelyonly of faculties: otherwise neither could mens soules be immortal, nor Christ take vponupon him mans nature.
All Adams posteritie is equally partaker of this corruptiō: the reason why it sheweth not it selfe equally in all, is because some hauehave the spirit of sanctification, some the spirit, onelyonly to bridle corruption, some neither.
The propagation of sinne, from the parents to the childrē, is either because the soule is infected by the contagion of the body, as a good ointment by a fustie vessell; or because God, in the very moment of creation and infusion of soules into infants, doth vtterly forsake them. For as Adam receiued the image of God, both for himselfe and others: so did he loose it from himselfe and others.
But whereas the propagation of sinne is as a common fire in a towne, men are not so much to search howe it came, as to bee carefull howe to extinguish it.
That wee may the better knowe originall sinne in the seuerall faculties of mans nature, three circumstances must be considered.
1. How much of Gods image we yet retaine. 2. How much sinne man receiued from Adam. 3. The increase thereof afterward.
I. In the minde. The remnant of Gods image, is certaine notions concerning good and euill: as, that there is a God, and that the same God punisheth transgressions: that there is an euerlasting life: that we must reuerence our superiours, & not harme our neighbours. But euen these notions, they are both generall and corrupt, and hauehave none other vse, but to bereaue man of all excuse before Gods iudgement seat. Rom. 1.19,20. That which may be known concerning God, is manifest in them: for God hath shewed it vntounto them. For the inuisible things of him, that is, his eternall power & Godhead, are seene by the creation of the world, being considered in his works, to the intent they should be without excuse.
Mens mindes receiued from Adam: 1. Ignorāce, namely, a want, or rather a depriuation of knowledge in the things of God, whether they concerne his sincere worship, or eternall happines. 1. Cor. 2.14. The naturall man perceiueth not the things of the spirit of God, for they are foolishnes vntounto him, neither can hee know thē, because they are spiritually discerned. Rom. 8.7. The wisdome of the flesh is enimitie with God, for it is not subiect to the law of God, neither indeede can be.
II. Impotencie whereby the minde of it selfe is vnable to vnderstand spirituall things, though they be taught. Luk. 24.45. Then opened he their vnderstanding, that they might vnderstand the Scriptures. 2. Cor. 3.5. Not that we are sufficient of our selues, to think any thing as of our selues: but our sufficiēcie is of God.
III. Vanitie, in that the minde thinketh falsehood truth, and trueth falsehood. Eph. 4.7. Walke no more as other Gentiles, in the vanitie of your vnderstanding. 1. Cor. 1.21. It pleased God by the foolishnes of preaching, to saue those which beleeue. 23. We preach Christ crucified, to the Iewes a stumbling blocke, but to the Grecians foolishnes. Prou. 14.12. There is a way which seemeth good in the eies of men, but the end thereof is death.
IV. A naturall incl…nation onelyonly to conceiue and deuise the thing which is euill. Gen. 6.5. The Lord saw that the wickednes of man was great vponupon earth, & all the imaginations of the thoughts of the heart were on…ly euill continually, Iere. 4. 22. They are wise to doe euill, but to do well they hauehave no knowledge.
Hence it is apparant, that the originall, and as I may say, the matter of all heresies, is naturally ingrafted in mans nature. This is worthie the obseruation of students in diuinitie.
The increase of sin in the vnderstanding, is 1. a reprobate sense, when God withdraweth the light of nature. Ioh. 12.40. He hath blinded their eies, and hardened their harts, least they should see with their eies, & vnderstād with their harts, and I should heale them, and they be conuerted. Rom. 1.28. As they regarded not to know God, so God deliuered thē vp vntounto a reprobate minde, to do those things which are not conuenient. 2. The spirit of slumber, Rom. 11.8. God hath giuen them the spirit of slumber, &c. 3. A spirituall drunkennesse, Esay 29.9. They are drunken, but not with wine, they stagger, but not with strong drinke. 4. Strong illusions. 2. Thess. 2.11. God shall send them strong illusions, & they shall beleeue lies.
The remnant of Gods image in the conscience, is an obseruing and watchfull power, like the eye of a keeper, reserued in man, partly to reprooue, partly to represse the vnbridled course of his affections. Rom. 2.15. Which shewe the effect of the law written in their hearts, their conscience also bearing witnesse, and their thoughts accusing one another or excusing.
That which the conscience hath receiued of Adam, is the impurenes therof. Titus 1.15. To them that are defiled a… vnbeleeuing nothing is pure, but euen their mindes and consciences are defiled. This impuritie hath three effects: the first, is to excuse sinne; as, if a man serue God outwardly, he will excuse and cloake his inward impietie. Mark 10.19,20. Thou knowest the commandements. Thou shalt not, &c. Then he answered, and said, Master, all these things hauehave I obserued from my youth. Againe, it excuseth intents not warranted in Gods word, 1. Chron. 13.9. When they came to the threshing floore of Chidon, Vzza put forth his hand to hold the Arke, for the oxe did shake it.
The second, is to accuse and terrifie for doing good. This we may see in superstitious idolators, who are grieued when they omit to performe counterfeit and idolatrous worship to their gods. Colos. 2.21,22. Touch not, tast not, handle not, which all perish with vsing, and are after the commandements and doctrines of men. Esay 29.13. And their feare toward me was taught them by the precepts of men.
The third, is to accuse and terrifie for sinne. Gen. 50. 15. When Iosephs brethren saw that their father was dead, they said, It may be that Ioseph will hate vsus, and will pay vsus againe all the euill, which we did vntounto him. Ioh. 8.9. And when they heard it, beeing accused by their owne consciences, they went out one by one. 1. Ioh. 3. 20. If our heart condemne vsus, God is greater then our heart. Though the conscience shal accuse a man truly, yet that will not argue any holinesse in it: which appeareth, in that Adam in his innocency had a God, yet no accusing conscience.
Impurenes increased in the conscience, is first such a senseles numnesse, as that it can hardly accuse a man of sinne. Eph. 4.19. Who beeing past feeling hauehave giuen themselues to wantonnes, to worke all vncleannes, euen with greedines. 1. Tim. 4.2. Hauing their consciences burned with an hot yron. This senselesnes springeth from a custome in sinning. 1. Sam. 25.37. Then in the morning when the wine was gone out of Nabal, his wife told him those words, and his heart died within him, and he was like a stone.
II. Some grieuous horror, & terrour of the conscience, Gen. 4.14. … hold thou hast cast me this day from the earth, and from thy face shall I be hid. And ver. 13. My punishment i… greater, then I can beare. The Symptomes of this disease, are blasphemies, trembling of body, fearefull dreames. Act. 24.26. And … h… disputed of righteousnes, and temperance and the iudgement to come, Felix tr…mled &c. Dan. 5.9. Then the kings co…ntenance was changed and his thoughts troubled him, so that the ioynts of his loynes were loosed, and his knees smote one against the other.
In the will, the remnant of Gods image, is a free choice. First, in eueryevery naturall action, belonging to each liuing creature, as to nourish, to engender, to mooue, to perceiue. Secondly, in eueryevery humane action that is, such as belong to all men; and therefore man hath freewill in outward actions, whether they concerne manners, a familie, or the common-wealth, albeit both in the choice and refusall of them it be very weake. Rom. 2.14. The Gentiles which hauehave not the law, by nature doe those things which are of the law.
The will receiued. I. An impotencie, whereby it cannot will, or so much as lust after that, which is indeede good, that is, which may please and be acceptable to God. 1. Cor. 2.14. The naturall man perceiueth not the things of the spirit of God for they are foolishnes vntounto him neither can he know them, because they are spiritually discerned. Rom. 5.6. Christ when wee were yet of no strength, at his time died for the vngodly. 2. Tim. 2.26. Phil. 2.13. It is God which worketh in you both the will and the deede, euen of his good pleasure.
II. An inward rebellion, wherby it vtterly abhorreth that which is good, desiring and willing that alone which is euill.
By this it appeareth, that the will is no agent but a meere patient in the first act of conuersion to God, and that by it selfe it can neither begin that conuersion, or any other inward and sound obedience due to Gods law.
That which the affections receiue, is a disorder, by which they therfore are not well affected, because they eschew that which is good, and pursue that which is euill. Galat. 5.24. They that are Christs, hauehave crucified the flesh with the affections and lusts thereof. Rom. 1.26. Therfore God gaue them ouer to filthy lusts. 1. King. 22.8. The king of Israel said vntounto Iehosophat, yet is there one of whom thou maiest take counsell, but him I hate, &c. and 21.4. therefore Achab came home to his house discontented and angrie for the word which Naboth spake vntounto him; and he laid himselfe on his bed, turning away his face least he should eate meate.
That which the bodie hath receiued, is I. fitnes to begin sinne. This doth the bodie in transporting all obiects and occasions of sinne to the soule. Gen. 3.6. The woman seeing that the tree was good for meate, and pleasant to the eyes, &c. tooke of the fruit thereof, and did eate. II. A fitnesse to execute sinne, so soone as the heart hath begun it. Rom. 6. Neither giuegive your members as weapons of iniustice to sinne, and vers. 19. As you hauehave giuen your members as seruants to vncleannes and iniquitie, to commit iniquitie, &c.