A Model of Divinity, Chapter 19
CHAPTER XIX. Of originall and actuall Sinne.
Queſtion.
WHat ſinnes are inflicted?
Anſwere.
Both originall, and actuall. Adams tranſgreſſion turned the Chariot of the ſoule cleane out of the tract of good, ſo that now it is impoſſible he ſhould ever get into his way againe. Small ſinnes are like to ſlips, and ſlidings, whereby men fall and hurt themſelues, but great ſinnes are like downefalls, which wound, lame, diſ-ioynt, or breake ſome member, &c. Mans firſt ſinne was a miſerable downe-fall, for it did wound and waſt the whole man, and made him eueryevery way vnable to ſtirre hand or foot, to pleaſe God. Gal. 6.1. Catartizein, is to let a ioynt, and man is reſtored againe when God of his goodneſſe doth bring eueryevery facultie of ſoule, and member of the body into his due courſe. See how the firſt ſinne put all out of ioynt, and diſplaced the whole image of God. Firſt, man neglected his ordinary calling, when careleſly he ſuffered the Serpent to enter. Secondly, heabuſed his eare, ſtanding betwixt God and the Devill, when he left God and liſtned vntounto his enemy. Ever ſince which time he hath beene dull of hearing Gods word. They are not made more deafe of hearing, that dwell by the fall of Nilus, then Adam, and all his poſteritie, of harkning what God ſayes. Thirdly, his eye wandered, when he ſaw that to be deſired, which was ſo plainely forbidden. Fourthly, his feeling was perverted, touching where it was ſure to be tainted. Fiftly, he taſted with delight, that which he ſhould hauehave ſpit out, as bitter, and poyſonfull. Sixtly, his ſmelling, which is ſet over the mouth to giuegive intelligence to it, whether our meat be ſweet or no, was here trecherous to the palate, in ſuffering it to ſwallow downe ſo ſtincking a morſell. Thus the fiue ſenſes were as Cinqueports for temptations, where ſinne began firſt to trafficke, and at length, Satan became Lieutenant of them all, and by them not long after gained cuſtome-tribute of Soules. From all theſe wheeles running wrong, Satan creepes neerer the Soule, and gots poſſeſſion of all the interior ſenſes. While the Crocodile ſleepes with open mouth, the Indian Ratt ſhoots himſelfe into his belly, and gnawes his gutts in ſunder; ſo entred miſchiefe at the open gates of this ſecuritie. A watchfull providence would hauehave prevented this eminent danger. Now the fancy begins plauſible inventions, here is a tree for wiſedome, the cogitation takes it for a truth, and the memory hath forgotten both the louelove, and law of God. Vnderſtanding thus blinded with ſenſe, never calls this ſophiſtry to her tribunall, but taking one argument for another, teacheth the will to conclude amiſſe, and ſo the Devill is imbraced for God, and man being thus ſubverted, ſinned, being condemned of himſelfe. Tit. 3.11. And by this diſobedience are we all made ſinners, both actually and originally. Rom. 5.19.
Q. What is originall ſinne?
A. An exorbitation, or ſwarning of the whole man, both inwardly in himſelfe, and outwardly in the government of the creatures. Pſal. 51.5. Rom. 3.10. and 5.12.18.19. and 7.24. and 8.5. Eph. 4.17.18. 1 Cor. 2.14. Col. 3.9. Tit. 1.15. Heb. 12.1. Gen. 6.5. and 8.21. Iſa. 57.20. Firſt, originall ſinne is not the wheele, or man himſelfe, but the exorbitation or ſwaruing of it. Secondly, it is come in the place of originall righteouſneſſe, and ſo is a privation of that, and an evill habite in the Soule. Thirdly, It is not a ſleeping habite, but an inward act, ever ſtirring in man, as doth the firſt act of the ſoule, which is never quiet, Fourthly, in this inward motion, it hath alwayes an inclination to evill. Fiftly, It moſt eſpecially poſſeſſeth the will; and therefore by the auncients, is called concupiſcence, which is the wills motion, where now all ſinne beginnes, and by a kinde of imperious command, drawes all other wheeles about with it. By this ſinne, the whole man is in evill, and whole evill is in man, as the Chaos had the ſeeds of all creatures, onelyonly wanted the ſpirits motion, to bring forth: ſo this wants nothing but Satans heat to hatch even Cockatrices, and ſuch like poyſoned monſters.
Q. What note we from hence?
A. That mans wit and will are exorbitant, and therefore he hath no freedome of will to any good, that is, that may be pleaſing vntounto God, but wholly is carryed vntounto evill. Ioh. 8.34.35. Rom. 3.11. 2 Pet. 3.5. Heb. 11.6. Gen. 6.5. Ier. 8.21. and 13.10.23. and 17.9. Pſal. 14.1.3. Math. 7.18. and 12.34. Iob. 3.3. and 6.44. and 12.39. Rom. 7.18. Without the principle of life, it is impoſſible to liue, therefore originall ſinne being in the place of originall righteouſneſſe, and now no new principle of faith as yet infuſed, man is eueryevery wayes diſ-inabled to liue well; liue he may, and that freely; but it muſt be in ſinning. The Chariot of the ſoule is cleane carried out of the way of holineſſe, and man runnes quite beſide the line of the law. It is left to God to worke, both that which is firſt, to will; and that which is laſt, to worke. Phil. 2.13. To will and to runne is mine: but without God I can doe neither well. Without mee (ſayes Chriſt) you can doe nothing; no, not thinke any thing, ſayth Paul. Alas, what can they doe that are not lame, but dead in ſinnes? Eph. 2.1. The firſt bond is broken, and therefore God and man are parted, as really and truely, in regard of ſpirituall life, as when the naturall ſpirits are extinguiſht, body and ſoule flie aſunder. By the influence of Gods Spirit alone, muſt a new life be created in vsus, that was not, and not ſome former life excited: yea, further, wee are not pre-diſpoſed, and prepared of our ſelues, for the receiuing of it. As there is no vacuitie in nature, no more is there ſpiritually. EueryEvery veſſell is full; if not of liquor, yet of ayre: and ſo is the heart of man; though (by nature) it is empty of grace, yet it is full of hypocriſie, and iniquitie: neither can it be filled with grace, except it be emptied of theſe evill qualities: and as in a veſſell, ſo much water as goes in, ſo much ayre goes out: ſo in the narrow mouth'd veſſell of the heart, ſo much grace as comes in by drops, ſo much ſinne is expelled, and the firſt expulſion is violent, man not co-working at all; for he is imformed (as it were) with ſinne, and is contrary to the worke of grace, the very wiſedome of his fleſh is enmitie, not ſecret, but publicke, in reſiſtance: neither doth, nor can ſubiect it ſelfe. Rom. 8.7. One hupotaſſetai, ou dunatai, two words that cut the very throat of our free-will, It ſubiects not, there is reſiſtance, and where there is reſiſtance, there is contrarietie; and contraries ſuffer violence of one another. And the corrupt will is turned againe to God by violence; I ſay not the will, for that is a ſubiect of both, and paſſiue in converſion, ſuffering grace by violence to caſt out ſinne. As farre as it oppoſeth by corruption, ſo farre is it conſtrained to yeeld by grace; and in the firſt motion will not-ſubiect, nay, becauſe of ſinne cannot: but the wheele once turned againe by grace, is as ready to doe well, as ever it was to doe evill. OnelyOnly Lord, I know, that by reaſon of this oppoſition, my ſoule will take a long time to emptie and fill, and that the beſt veſſell cannot be quite full, while it is in the body; becauſe there will be ſtill theſe remainders of corruption. Though I muſt not be impatient of Gods delay, yet will I never reſt cōtent with any meaſure of grace in this world: but will eueryevery day endevour to hauehave one drop or another added to my ſmall quantitie: ſo ſhall my laſt day fill vp my veſſell to the brim.
Q. What is actuall ſinne?
A. The continuall iarring of man vponupon outward obiects, by reaſon of this naturall exorbitation. An inſtrument put out of tune, is diſſonant in all harmonies. Rom. 3.13.14.15.16.17.18. Throat, tongue, mouth, feete, actions, &c. are all without Gods feare. Rom. 1.29.30. Pſal. 50.16.17.18.19.20. Pſal. 10.4. and 14.1. Hainous crimes, neither ſparing God nor man. Pſal. 10.6.11.13. and 40.13. and 74.8. Iſa. 28.15. Math. 12.24. Luk. 12.19.45. and 18.11.12. 1 Cor. 2.14. Gal. 5.17. Theſe and many more declare plainely, how man in all his outward actions, ſwarues from the preſcript rule of righteouſneſſe. And here the Lord, beſide the order of conſequence, and contrarietie, in puniſhing one ſinne with another, and making both bitter, and ſtinging to the conſcience, hath a double act: Firſt, he limites the ſinne, what way, and how farre it ſhall goe. He hath a bit and bridle to curbe any ſinner. Pſal. 32.9. and when he is gone to the vtmoſt of his teather, he can pull him backe againe to his taske with ſhame. The very Devils can be no more malicious in their miſchiefe, then God will hauehave them. 1 King. 22.21.22. Iob 1.12. Secondly, God directeth ſinners evermore to his glory, they ſhall honour him when they thinke leaſt of it. They that never learned to liſpe a word of a better life, ſhall liue for God, when they die to damne themſelues. If good thoughts by reſtraining grace, looke into a wicked heart, they ſtay not there; as thoſe that like not their lodging, and therefore are ſoone gone. They ſcarce find an Inne to baite in, before they be baited out againe with miſ-rule: onelyonly that light of Gods louelove, and countenance, that ſhines into an holy heart is conſtant, like that of the Sunne, which keepes due times, and varies not his courſe, for any of theſe ſublunary occaſions: yet bleſſed be God, who reſtraines the plots and practiſes of the wicked for the good of his elect.
Q. What are the degrees of this ſinne?
A. It may be greater, or leſſer, in reſpect of whom, or against whom it is committed, likewiſe in reſpect of the matter, manner, or meaſure of working it, as whether it be done of knowledge, or ignorance, of infirmitie, or ſtubbornneſſe, or with an high hand. Iam. 1.14. A wicked obiect brings in ſuggeſtion, ſuggeſtion delight, delight conſent, conſent practiſe, practiſe cuſtome, cuſtome obſtinacy, obſtinacy hardneſſe of heart, and that a reprobate mind. 1 Tim 1.13. Rom. 2.5. & 1.28. Ier. 5.3. Luſt is leſſe then adultery, haſty anger is leſſe then Racha, and that then foole. Math. 5.22. The ſinne of a Iew, is greater then of a Pagan, of a teacher then a ſcholler, Rom. 2.18.20.21. He that knowes Gods will and doth it not, is to be beaten with more ſtripes then one that is meerely ignorant. Luk. 12.47. A profeſſors ſinne is greater then the ſinne of a prophane man. Againe, it is a leſſe ſinne to ſtrike a common man then a Conſtable, a Conſtable then a Iuſtice of peace, a Iuſtice of peace then a Iudge, a Iudge then a Prince, a Prince then to put out the hand againſt God. It is a greater vnkindneſſe for a ſonne to offend his father, then another man, &c. Habituall ſinnes are worſe then actuall, and a railing habite is worſe then a ſlip, or error of the tongue. Here may a queſtion be demanded, whether the ſinnes of the firſt Table, or the ſecond are greater? Anſwere; compare perſon with perſon, and then eueryevery ſinne againſt God is more vile then againſt my neighbour: but other circumſtances may aggravate, and make a ſinne greater in the ſecond Table then the firſt. Idle taking of Gods name in vaine, As O Lord, O Ieſus, are not ſo ill as Murther and Adultery. Negligence on the Sabboth, and ſtealing a nap by chance at a Sermon, is not ſo vile and villanous as to robbe and kill by the high wayes ſide: but let circumſtance goe with circumſtance, as perſon with perſon, degree with degree, &c. and then eueryevery ſinne againſt the firſt Table is worſe then againſt the ſecond.
Q. How many ſorts be there of actuall ſinnes?
A. Two; the ſinnes of commiſſion, and the ſinnes of omiſſion. Ier. 2.13. And man doth vſually omit good, before he commit any evill. The want of doing worthlly, makes a man wanton in doing wickedly.
Q. What is the ſinne of omiſſion?
A. The not doing of that good which ſhould be done. Mat. 25.43.44. 2 Theſſ. 1.8. Negatiues in goodneſſe are poſitiues in evill; at the laſt day ſhall men be judged for not doing good. It is not what harme, or hurt hauehave you done, but what health and helpe hauehave you beene to the needie? God made nothing to be idle, but eueryevery thing to worke vntounto his end, that the great worke-maſter of all, might be glorified in his handy worke. This ſinne is not properly an act, but not acting, and for want of a tearme we call it actuall. It ſprings from originall ſinne, which makes vsus vnapt to good.
Q. What is the ſinne of commiſſion?
A. The doing of that evill wee ſhould not doe. Rom. 1.28. Theſe two branches, or ſtreames of originall ſinne, ſhew vsus the nature of the fountaine it ſelfe, that as it is dry and barren of good, ſo it ſends forth an Ocean of evill. As it is a privation of good, ſo it makes vsus omit all duty; as an inclination to evill, it makes vsus commit all villanies. Ier. 4.22. Wiſe to doe evill, but to doe good no vnderſtanding. Prompt to vice, vnapt to vertue. Ex peccato originis ſumus ad omne bonum inepti, & ad omne malum procliues. To conclude this puniſhment of ſinne, and iuſtifie God in his act; Sinne runnes with the act, and is more in the agent then the action: yet it glewes them both together; and by meanes of this concretion, it ſelfe is both cauſe and effect. For as arts are concreted, and concreated with things, that is, God did (as it were) clap the art, and the thing together: ſo the Devil hath conglutinated and compacted the ſinne and the ſubſtance together. A Logician doth reaſon, It is not ſo much the man as his Logicke that performes the art: ſo it is not ſo much the man that makes a Garment, as the Taylor, &c. Hence we learne in the blacke Art of the Devill, that it is not ſo much the ſubſtance as the ſinne that doth evill; and that ſubiect onelyonly ſinneth, which is glewed together with the ſinne, God therefore running along with the ſubſtance as well as the ſinne, and being in the action of the ſinner, as well as the ſinne, may doe that by his owne art, which neither the ſinne, nor the ſinner can be ſaid to doe, and ſo very well may puniſh the ſinner with his ſinne, and yet be no cauſe of it. Rom. 1.24. Gods contact will ever be free from ſinnes contagion, even as the Sunnebeames raiſe a ſtinke, and ill ſavour out of a dung-hill, without any infection at all. The fire can ſoulder two peeces of iron together, and yet goe in and come out againe, without being made irony, or hard at all: ſo God by ſtirring in the rotten vlcer of the heart, and by the heat of his word, hardning and ſtyling the crabbed nature of man, can get in, and goe out at pleaſure, without all ferrumination, or ſoldring with man, as ſinne and Satan doe.