Gods Effectual Calling, Treatise · Chapter 25 – Chapter 26
CHAP. XXV. Of Originall Sinne.
THVS farre of ſinne in generall: the firſt diuiſion of ſinne is into originall and actuall. To ſpeake of originall ſinne firſt, we be firſt to obſerue the reaſon why it is ſo named. It is called Originall ſinne why ſo called.original, becauſe it is in vsus & with vsus from our firſt being, conception, and natiuity: for it comes by propagation, and is deriued from parents to children, as an hereditary diſeaſe, as a leprie, the ſtone, or any ſuch like malady of the body.
And that there is ſuch a kind of ſinne, it is moſt manifeſt: for there is none ſo fottiſh, and ſo voide of all ſenſe, that he feeleth not this hereditarie ſicknes in himſelfe, as the infection and corruption of his nature. But the holy Ghoſt, who beſt knoweth what is in man, doth cleerely auouch this in many ſcriptures. Gen. 5. 3. When as Adam (ſaith he) begat a ſonne, according to his owne image. Note heere the propagation of that corrupt image, which was in Adam, into his ſonne Sheth. Iob. 14. 5. Who can bring forth a cleane thing of an vncleane? not one. Behold here the propagation of vncleannes. Pſalm. 51. 7. Behold I was formed in iniquitie, and in ſinne did my mother cheriſh *Tremel. fouit: kept me warme in hir bed.mee. Behold the ſin which we hauehave from our mothers wombe. Ioh. 3. 6. What is borne of the fleſh, is fleſh: Behold the propagation of fleſh, that is, of our corrupt nature. Rom. 5. 12. Like as by one man ſinne entred into the world, and by ſin death. &c. Obſerue here the propagation of ſinne. Eph. 2. 3. We were by nature the children of wrath: Note here our corrupt nature, and therefore how ſubiect it is to the wrath of God. And thus far we ſee that there is a ſin which we call originall.
Now let vsus conſider what the ſubiect thereof is. The ſubiect of originall ſinne is the whole man, body and ſoule: which thing is taught vsus cleerely by that one name Soule infected with Orig. ſin.which is giuen it, Ro. 6. 6. as els where, that old man: whereby nothing els is ſignified, but the whole man corrupted: or the corruption of the whole man. That the minde is infected with this ſin, firſt we be taught it by very ſenſe it ſelfe; next, by many teſtimonies of ſcriptures. Geneſ. 6. 5. When the Lord ſaw all the imaginations, that is, all the thoughts of his heart, were only euill continually. Gen. 8. 21. Albeit the imagination of mans heart be euill from his youth. Epheſ. 2. 3. Fulfill the will of the fleſh and of the minde.
And that the body is infected with this poiſon, ſee Rom. 6. 12. Let not ſinne raigne in your mortall body. And that eueryevery The body and all the members poiſoned with originall ſinne.one of the members is infected and poiſoned with the ſame ſin, is ſhewed v. 13. Neither giuegive your members as inſtruments of vnrighteouſnes vntounto ſin.
Againe the very names of this ſinne, ſhew the ſubiect thereof, or where it reſteth: As when it is called fleſh, concupiſcence, the law of the members, the body of ſin, the body of death. And thus farre of the ſubiect of originall ſinne.
Now wee bee to come to the parts of it: and becauſe it is as a compound thing, we are to conſider, firſt, The materiall cauſe of originall ſinne, threefold.what the matter thereof is: next, what the forme. The matter of originall ſin is threefold: The firſt part of the matter thereof, is that apoſtaſie wherein we fell all away from God in the loines of Adam: This we receiue from our mothers womb; for we are al born Apoſtates & backſliders frō God. For that the firſt apoſtaſie was not Adams only, but did appertaine to vsus al; firſt, reaſō it ſelfe may ſufciently conuince it: for we were all as then in his loynes, and as parcelles of the ſubſtance and nature of the firſt man; and ſo we all fell in him and with him from the liuing God. For this very cauſe Heb. 7. Leui is ſaid before he was borne, to pay tithes to Melchiſedeck becauſe he was then in the loynes of Abraham. Abrahams fact was therefore Leui his fact alſo, and of all his poſterity, which then were in his loynes. Next, this is teſtified by ſcripture, as by name in that place which is Rom. 5. 12. In whom (to wit Adam) all men hauehave ſinned.
That firſt Apoſtaſie, I grant, is paſt and vaniſhed away, as eueryevery action paſſeth away: yet after a ſort it is ſaide to continue ſtill, for albeit the fact be paſt, yet the How the Apoſtaſie of Adam continueth ſtill.guilt thereof remaineth ſtill: for eueryevery man is borne guilty by nature of that firſt Apoſtaſie. The ſame is to bee ſaid of eueryevery other ſinne; Murther, Adultery, Theft, &c. For whatſoeuer it is, it may be truly ſayd to remaine ſtill, ſo long as the guilt remaineth, which is conſequent thereunto. Wherefore eueryevery man is guilty of that firſt defection and falling from God, vntill this guilt be taken away by the bloud of a mediator. And that we be ſuch Apoſtates by nature, the ſcripture teſtifieth. Rom. 5. 15. By the offence of one, many be dead. Wherefore many muſt be guilty that one offence. Ro. 5. 16. The fault came of one offence vntounto condemnation. And thus farre of the firſt part of originall ſinne, that is, of the firſt backſliding and our falling away, which we bring forth with vsus from our mothers wombe into the world.
The ſecond part followeth of originall ſinne: which is a certaine defect, or a certaine want of originall iuſtice, Second part of Originall ſinne.that is, of that righteouſnes, or integrity wherein man was created, according to the image and example of the righteouſneſſe which is in God the creator. For he created man after his owne image, wiſe, iuſt, holy. For the Apoſtle to the Eph. 5. and Col. ſaith, that in theſe reſpects man was like to God himſelfe in his creation. This want, I ſpeake of originall iuſtice, is the firſt effect of that apoſtaſie before ſhewed. For that apoſtaſie, whereof we are al by nature guilty, depriueth vsus in our firſt birth, euē in our very conception, of that originall iuſtice and image of God. This part of the matter of originall ſinne very ſenſe ſheweth, and many ſcriptures teſtifie of it: I meane ſuch as ſpeake of ſinne negatiuelie or priuatiuelie. For Proofe of our want of original iuſtice by 1. ſenſe. 2. by ſcripture.all ſuch places ſhew plainelie what defect is in vsus, and what want of originall iuſtice. Rom. 3. 23. All hauehave ſinned and are depriued of the glory of God. Ro. 7; 18. I know that in me, that is, in my fleſh, dwelleth no good thing. And a little after. I find no meanes to performe that which is good. Rom. 8. 7. The wiſdome of the fleſh is not ſubiect to the law of God, neither indeed can be. 1. Cor. 14. The naturall man perceiueth not the things of the ſpirit of God, neither can he know the. 2. Cor. 3. 5. Not that we are ſufficient of our ſelues to think any thing as of our ſelues. Eph. 4. 18. Hauing their cogitation darkened, and being ſtrangers from the life of God. And thus far of the 2. part of the matter of original ſin, to wit, the want of originall iuſtice.
The third part followeth: and this we ſay is an inclination The 3. part of the matter of originall ſinne.or quality contrary to that originall iuſtice and integritie before mentioned, ſucceeding euen in place thereof. This is, that which they call our naturall corruption, and it is the ſecond effect of the apoſtaſie of Adam, in Paradice. For that rebellion of our firſt parents, firſt depriueth vsus of originall iuſtice and of the image of God: next, in place there of by Gods iuſt iudgement, it infecteth vsus with a quality cleane contrary to that righteouſneſſe, whereby we are made prone and apt to al euil. This contratie qualitie or inclination vntounto ſin to be in vsus, very ſenſe procues it, with many teſtimonies of the holy Scripture: all which ſpeake of ſinne affirmatiuely; or, that I may ſo ſpeak, poſitiuely. Ro. 7. 7. I had not known concupiſcence, but that the law ſayth, thou ſhalt not couet. Rom. 7. 23. I ſee another law in my members, rebelling againſt the law of my mind. Eph. 2. 3. Fulfilling the luſts of the fleſh and of the minde. Ad to theſe the places before cited, Gen. 6. and 8. And thus farre of the third part of the matter of originall ſin.
And here as touching the want of iuſtice, and inclination vntounto ſinne, which were two parts of the matter of originall ſinne, ye muſt be aduertiſed: that there is no facultie A ſpeciall note.of the ſoule of man, which is not infected with both theſe euils together. We reckon as principall powers of the ſoule, the minde or vnderſtanding, the will and the affections. Theſe two laſt the ſcripture often vnderſtandeth them, in the worde, hart: becauſe the will and affections be ſeated in the hart. The firſt defect then is in the mind, and this is the want of light and knowledge: here is alſo the want of holineſſe, that is, of a quality, wherewith our very knowledge and light muſt be affected, and aſſuredly was affected with, in the firſt creation.
The light of the minde or knowledge is twofold; naturall A two fold light of the mind. 1. VVant of naturall light.and ſpirituall: In the mind there is a defect of light or of naturall knowledge, not in whole, but in part: for there do remaine euen in the vnregenerate, certaine generall notions of good and euill things, which are commanded and condenmed in the law: but they be ſuch as ſerue only to make men inexcuſable, for that they are but lame and corrupt. Rom. 1. 19. The mind alſo wants ſpirituall 2. VVant of ſpirituall light.light, not in part but in whole, for it is vtterly void of this light: for as concerning thoſe things which appertaine to the kingdom of heauen, the vnderſtandings is ſo darkened, that it doth not only not perceiue them, but alſo hath no power to conceiue them. 1. Cor. 2. 14. To be ſhort, the minde wants holineſſe; for the things it vnderſtandeth, 3. VVant of holin…ſſe in the mind.it neither conceiueth them rightly and holily, but impiouſly and prophanely all things, euen the things which in and by themſelues are good: For the facultie of vnderſtanding albeit it be not vtterly loſt, yet that holynes of this facultie, wherein it was created after the image of God, was vtterly loſt in the fall of man. This want of this naturall light, the Apoſtle ſheweth Rom. 1. 21. Becauſe when they knew God, they glorified him not as God. Theſe latter wordes plainly ſhew that the naturall light of the minde is but a dim light, and ſoone vaniſheth away. The want of the ſpiritual light, the Apoſtle ſheweth 1. Cor. 2. 14. The naturall man perceiueth not the things of the ſpirit of God. The want of ſanctitiy in ye vnderſtanding, the Apoſtle ſheweth Rom. 8. 7. The wiſdom of the fleſh is enmity againſt God, euen then when it vnderſtādeth thoſe things, which otherwiſe be in themſelues true & good. 2. Cor. 3. 8. Not that we are ſufficient of ourſelues to thinke any thing, to wit, well and holily. Eph. 4. 18. Hauing their cogitation darkened, & being eſtranged from the life of God. And there ver. 23. And be ye renewed in the ſpirit of your minde. And thus farre of the want or defect which is in the mind.
There is alſo a quality in the minde, which hath ſucceeded or ſtept in place of that light and holineſſe, which was loſt in the fall of man: For darknes hath taken poſſeſſion in the very ſeate of light. Epheſi. 5. 8. Yee were in times paſt darknes, but now ye are light in the Lord. In place of ſanctitie & integrity hauehave crept in impuritie and a certaine malitiouſneſſe of nature, which euidently appeareth, when it is ſaid Rom. 8. 5. For they that are after the fleſh, ſauour the things of the fleſh: This wiſdome is of ſome euill quality. 1. Cor. 1. 18. The preaching of the croſſe is to them that periſh, fooliſhneſſe. And 1. Cor. 2. 14. For they are fooliſhnes vntounto him. This word fooliſhnes argueth the peruerſe iudgment of the minde.
Thus far of the want of the mind, & the contrary quality crept thereinto. Both theſe in like manner are to be ſeene in the will and in eueryevery affection. The want of integrity The will corrupted.and vprightnes in the will, the Apoſtle teſtifieth ſaying, I find no meanes to performe that which is good, Rom. 7. 18. and Phil. 2. 13. It is he which worketh in you both the will and the deed. The corruption and frowardnes of the will, and of the motions thereof, is teſtified by many ſcriptures. As Gen. 6. 5. 6. The conceit of a mans heart is only euill. Eph. 2. 3. Doing the will of the fleſh and of the minde.
Finallie, this I ſay, that mans will is more poiſoned by this originall corruption, then the minde is: for which Video meliora proboque, deteriora ſequor.cauſe the very heathen could ſay: I ſee & approue (by the light of reaſon) the better things, but (through the corruption of my will) I incline to the worſer. And this the Apoſtle ſaith, Eph. 4. 18. Affirming that the ignorance The will worſe then the mind.which is in men, is by reaſon of the hardneſſe of their hearts. & Rom. 1. 28. They regarded not to know God, therefore God deliuered thē vntounto a reprobate mind. Note, how the obſtinate will reſiſteth the light of the mind, and cauſeth the mind to be ouerclouded.
And thus far of the threefold matter of originall ſinne. Theſe parts of the materiall cauſe of originall ſin, becauſe they are ſo many Beings *Entia., and are of God, eueryevery one of them muſt retaine in them ſome goodnes (as we ſay) in reſpect of their being: for that very apoſtaſie and falling away was good in it ſelfe: as ſo the want of originall iuſtice, becauſe it is athing in nature, and a conſequent of that Apoſtaſie, this want (I ſay) as it is of God, is good in it ſelfe: and to conclude, that poſitiue qualitie, which ſucceedeth in place of that holineſſe and image of God, for the being thereof, is of God as principall efficient, and is good in itſelfe.
The forme of originall ſinne followeth. And this is a The forme of originall ſinne.very ſpeciall repugnance againſt the law of God, cauſing a very ſpeciall kind of ſinne. And like as the matteriall cauſe of originall ſinne is threefold; ſo there is in it a threefold *foreign.repugnance againſt God and his law: For eueryevery part of the materiall cauſe hath a repugnance againſt the law in it, and ſo a forme which is from another, in reſpect whereof it is ſinne: The firſt Apoſtaſie hath in it a repugnance againſt God; and ſo the want of originall iuſtice; and the poſitiue quality alſo, which ſucceeded in place thereof. This threefold iniquitie *Or breach of Gods law., is not of God as efficient, but from the euill inſtruments, the deuill firſt, next Adam, and laſtly, the very man, which is of Adams progenie: For we alſo which are ſick of this hereditarie euill, are the very cauſes of our ſicknes. And thus far of the forme of originall ſin.
Now we be to define originall ſinne of the matter and forme thereof, on this wiſe: Originall ſinne is an apoſtaſie from God, a want of Originall iuſtice, and a certaine poſitiue qualitie, repugning againſt the law of God. The threefold Originall ſin defined.materiall cauſe ſtands for the genus of it; and for the forme the threefold breach of Gods law. And like as guilt in general, is the conſequent of ſin in general; ſo a ſpeciall guilt Guilt following originall ſin.is conſequent to originall ſin: and this is threefold alſo, as the matter and forme of this ſinne is threefolde: For the apoſtaſie hath his ſpeciall guiltineſſe following it; ſo alſo the want of originall iuſtice; and that poſitiue quality. And eueryevery guiltineſſe merits death, and eternall damnation.
It reſteth now, that ſeeing we ſee this ſinne originall is deriued by propagation from the parents to the children, that we ſearch out the manner thereof: and this may bee expreſſed on this wiſe. The propagation of ſin muſt be, by one of theſe 3. waies: for it is deriued either by the ſoule, or by the body of the parents, or through their default. It cannot bee ſaid that the propagation of this ſin is by the ſoule, for the ſoule of the Father or Mother is not deriued by propagation to the children, in whole or in part, as is very euident: wherfore this ſin coms not by the ſoule of the parents.
But it may not vnfitly be ſaid, that there is ſome deriuation How ſin is deriued from parents to their children.of this ſin by the body of the parents, to the body and ſoule of the child begotten by them. This propagation of ſinne by the body of him which begetteth, into the bodie of him which is begotten, is eaſily diſcerned: for the ſeede of the parents, being in the child, is corrupted & infected with ſin: whence it followeth neceſſarily, that the bodie which is begotten of ſuch corrupt & vncleane ſeede, muſt alſo be corrupt and vncleane in like manner.
The propagation of ſinne by the body of him which begetteth, into the ſoule of him which is begotten, is more hardly expreſſed: yet I deliuer what ſeemes moſt How ſin infefecteth the verie ſoule.probable vntounto me, on this manner. After that by the bodie of him which begetteth, ſinne is deriued into the bodie of him which is begotten; now the body begotten being corrupt, & infected with ſin, this bodie, I ſay, infecteth and poiſoneth the ſoule, created euen then of God, before, and infuſed into it that very moment of time, wherein it was created. Here you demaund, whether the ſoule were pure and cleane the time it was created, and ſo Queſt.infuſed into the bodie: and then afterwards ſo defiled by the contagion of the bodie? I anſwer, it is not like to bee ſo: for that the ſoule is created, infuſed, and corrupted, in Anſ.the very ſelfe ſame moment of time. This corruption of the ſoule is, partly by reaſon of the deſertiō of God, partly by reaſon of the contagion of the body whereinto it is infuſed: for God the very ſame moment of time wherein he createth & infuſeth the ſoule, in his iuſt iudgment forſakes it, and giues it ouer to the body to bee ſo defiled with ſinne: wherefore this I auouch, that the ſoule is created, infuſed, forſaken of God, and defiled by the bodie the very ſame moment of time.
The manner of the propagation of this ſinne, which is ſaid to be through the default of the parents, followeth; and this I expreſſe on this wiſe. Adam by that his firſt offence, did deriue, as by a certaine conduit, whatſoeuer corruption was in him to his poſteritie: for this cauſe the Apoſtle, Rom. 5. 12. ſaith, By one man (to wit, ſinning) ſin entred into the world.
Here it may be demaunded, whence proceedes this efficacie or power of that firſt ſin, to ingender, as it were, and to deriue ſinne into all and euerie one of Adams progenie. I anſwer, this efficacie of that ſinne, is by reaſon of that word and couenant which God made with Adam in his creation, as it were in theſe words: If man wil ſtand and perſiſt in that his innocencie, which he had by creation, he ſhall ſtand for his owne good, and for his progenie: but if he do not ſtand, but fall away, his fall ſhall turn The Couenant of God in the creation.as to his owne dammage, ſo to the hurt of his poſteritie: and whatſoeuer euill ſhall be tide him, the ſame ſhall enſue to all his off-ſpring after him. And this laſt way of the propagation of originall ſinne pleaſeth me beſt, and ought to content all ſober wits, for that this is grounded on the authority and words of the Apoſtle. And thus far our iudgement concerning originall ſinne.
Now let vsus briefly ſee what the old hereticks, and late aduerſaries of Gods truth ſay concerning this ſinne. Firſt The opinion of the heretikes cō cerning originall ſinne.heere wee be to meete with the hereſie of Pelagius the Monke, and Caeleſtius his Diſciple, which ſaid, there was no originall ſinne: that Adam by his fall did hurt himſelfe only, and not his poſteritie, excepting onelyonly by his example. They ſaid his poſteritie ſinned, not by propagation of his ſinne, but by imitation of their father Adams preuarication.
When it was obiected againſt them, that young infants died; which could not be, but that they are infected with originall ſinne: They anſwered, that Adam himſelfe alſo had died by the law of nature, albeit he had not ſinned. And this was the Pelagians principall argument againſt The Pelagians argument againſt originall ſinne.originall ſinne. If ſinne be by propagation, then it muſt needs be deriued to the poſteritie by the ſoule, or by the body: but not by the ſoule, for that it is not by traduction: and it is not by the bodie, becauſe it is void of reaſon; neither can ſinne be ſaid to bee firſt and properly ſeated in it: and not by both vnited, becauſe it is not by the parts: therefore there is no originall ſinne at all. The anſwere is eaſie of that which hath beene before ſet downe in this chap▪ touching the forme or manner of the propagation of this ſinne. Firſt, their propoſition Anſwer.doth not number all the formes & meanes of the propation of this ſinne: for there is beſides thoſe meanes a deriuation of ſinne, which is through the default of the parents. Next the Aſſumption is falſe, for albeit there be no propagation of ſinne by the ſoule, yet it may well bee by the bodie, as is afore ſhewed. And thus farre of Pelagius and Caeleſtius hereſie.
Next, the Schoole-men had diuers opinions of originall Schoolemens opinion of original ſinne.ſinne: for ſome ſaid, that originall ſinne conſiſted only in the guilt of Adams apoſtaſy: others ſaid, it was but the want of original iuſtice. But Peter Lombard reiecting theſe opinions, auoucheth it to be alſo a poſitiue euill qualitie, contrarie to that firſt originall iuſtice. Albertus Pigghius, & Ambroſius Catharinus ſaid, that it was nothing els but that firſt tranſgreſſion of Adam. And out of this concluſion, they drew forth three other opinions: the firſt was this: Originall ſinne is one and the ſelfe ſame onelyonly Three groſſe opinions of papiſts concerning originall ſin.in all men: 2. This ſin in Adam was reall and actually his; but it is ours only by imputation: the third, that infants in verity, hauehave nothing in them that hath any appearance of ſinne: for they ſaid, that guiltineſſe, want of iuſtice, and the ſpots of nature, and ſuch like things, ſeeme rather to be puniſhments then faults, if ye ſpeake not happily improperly, as when ye apply the name of the cauſe to the effect.
Bellarmine following all theſe, firſt blames Lombards concluſion concerning his poſitiue qualitie; and next, Bellarm. obiect▪ againſt Lumbard Anſwer.condemnes Pigghius aſſertion as hereticall. One of his principall arguments againſt Lombard is this. God is either the cauſe of that poſitiue quality, or not the cauſe: if the cauſe, then is he the cauſe of ſin: if he be not the cauſe of it, then is he not the authour of all things. Therefore there is no ſuch poſitiue qualitie at all. We anſwer to the Aſſumption: in that euill poſitiue quality two things muſt be reſpected. Firſt, the qualitie it ſelfe, or the being of it; next, the euilneſſe, or irregularity, or deformity therof: God is the the authour and principall efficient of the firſt: but the diuell and the euil inſtrument is the authour and cauſe of the ſecond.
This done, at laſt the Ieſuit ſets downe his owne iudgemēt, auouching that original ſin conſiſteth in two things: Bellarm iudgment of originall ſinne.firſt, in the firſt tranſgreſſion of Adam, not as hee was a certaine priuate perſon, but as being then the perſon of all mankind: next, he ſaith, it is alſo a want of that gift of originall iuſtice. And thus farre he ſpeakes wel, affirming that there are two parts of original ſin: but herein he erreth, for that he omitteth that euil poſitiue quality before mentioned. And thus farre of the iudgement of the Aduerſaries concerning originall ſinne.
CHAP. XXVI. Of Concupiſcence.
BVt becauſe there is ſome controuerſie touching concupiſcence, which is the third part of originall ſinne; therefore we be to ſpeake ſomething of it apart. The word Concupiſcence, doth firſt and properly ſignifie that coueting, or luſting, which is ſaid to be in the baſer facultie of the ſoule, to wit, in the ſenſible and the naturall power thereof: and tropically it ſignifieth our naturall corruption, and that euill poſitiue quality, which reſteth not onelyonly in the concupiſcible faculty of the ſoule, but in all the powers therof alſo, euē in reaſon it ſelf. For the word Concupiſcence in Scripture is as generall as the old man, or the fleſh: for Paule vſeth theſe words indifferently for one and the ſame matter, the old man, the fleſh, concupiſcence, and the law of the members, to wit, for the third part of originall ſinne, which is that euill poſitiue quality. And that concupiſcence is properly and truly a ſinne, appeares plainly out of the Epiſtle to the Romans, ch. 7. 7. I had not knowne luſt, except the law had ſaid, thou ſhalt not luſt. And this briefly is our iudgment touching Concupiſcence.
Pelagius reckoneth Concupiſcence in the number of the good things, or benefits of nature: for hee denies originall ſinne. Our aduerſaries the Papiſts, by Concupiſcence vnderſtand nothing els, but that concupiſcible faculty of the ſoule, which is in it ſelf good, or atleaſt indifferent, but euill accidentally, and in ſome reſpect: to wit, for that now the bridle or originall iuſtice is let looſe, whereby Concupiſcence ought to hauehave been curbed: ſo then this curbe being loſt, it inclines (ſay they) to ſinne. This is the iudgment of the Councell of Trent, The iudgment of the papiſts concerning concupiſcence.concerning Concupiſcence, that it may not be ſaide truly and properly that it is a ſin, but that it is ſo called, becauſe it proceedes from ſin, and inclines to ſinne. But that Concupiſcence is ſinne, is more manifeſt by Paules doctrine, then that it needes any proofe at all: and that it is a ſinne not onelyonly in the vnregenerate, but alſo in the regenerate. And thus farre of Concupiſcence, and of originall ſinne.