A Treatise of Original Sin, Part 2 · Chapter 21
CHAP. XXI.
That Reaſon when once enlightned by the Scripture, may be very powerfull to convince us of this Natural Pollution.
SECT. I.
A Clear and full knowledge of original ſinne can be obtained onelyonly by Scripture light; Although (as you heard) ſome Heathens have had a confuſed apprehenſion about it. My work at this time ſhall be, to ſhew, That even Reaſon, where once enlightned by the Scripture, may be very powerfull to convince us of this natural pollution. So that when Scripture, Reaſon and Experience ſhall come in to confirm this Truth, we may then ſay, there needeth no further diſquiſition in this point. And
Firſt, This may abundantly convince us, That the hearts of men are naturally evil, Becauſe of the overflowing of all wickedneſſe in all ages over the whole world; How could ſuch weeds, ſuch bryers and thorns grow up every where, were not the ſoil bad? It's true, in ſome ages ſome kind of ſinnes have abounded more than others, and ſo in ſome places. But there was never any generation, wherein impiety did not cover the earth, as the waters do the Sea: Inſomuch that if we ſhould with zeal undertake to reprove them according to their deſert, Non tam iraſcendum quàm inſaniendum eſt, as Seneca of the vices of his time. Eraſmus in his Epiſtle to Othuſius complaineth, That ſince Chriſt's time, there was not a more wicked age then that he lived in; Chriſt (ſaith he) crieth, I have overcome the world, but the world ſeemeth, as if it would ſay ſhortly: I have overcome Chriſt, becauſe of the wickedneſs abounding, and that among thoſe who profeſs themſelves the ſalt and light of the world. Now how were it poſſible, that the whole world ſhould thus lie in wickedneſs, 1 Joh. 5. 19 as the Apoſtle affirmeth, but that all mankind by nature is like ſo many Serpents and Toads, of which there is none without poiſon? If this wickedneſs did abound only in ſome places, we might blame the Clymate, the Countrey, or their Education, but it is in all places under the Equator, as well as the Tropick; in all ages, former times as well as later have been all groaning under ungodlineſs, and whereas you might ſay, The world is in its old age now, and the continual habituated cuſtomary wayes of wickedneſs have made us drink the dregs of impiety, yet the Scripture telleth us, That not long after the Creation of the world, when we might judge greater innocency and freedom from ſinne to have been every where, yet then all fleſh had corrupted their wayes, Gen. 6. 12. which provoked God to bring that wonderfull and extraordinary judgement of drowning it with water, as if it were become like a noiſom dunghill that was to be cleanſed. And leſt you ſhould think this was only becauſe of their actual impieties, we ſee God himſelf, charging it upon this, becauſe the imaginations of a mans heart were only evil, and that from his youth up: So that there is no man who conſiders the wayes and manners of all the inhabitants of the world, but muſt conclude, had there not been poiſonous fountains within, there had never been ſuch poiſoned ſtreams. The warres, the rapines, the uncleanneſſes, and all the horrid tranſgreſſions that have filled the earth, as the vermine did Aegypt, do plainly declare, That all men have hearts full of evil; And leſt you might think this deluge of impiety is only in the Heatheniſh, Paganiſh and bruitiſh part of the world. The Pſalmiſt complaineth of that people, who were the Church of God, and enjoyed the light of the Word, That there was none righteous, that there was none that did good, no not one, Pſal. 14. 3. So that as graves and dead mens bones, the Sepulchres and monuments every where do fully manifeſt men are mortal, no leſſe do the actual impieries that fill all Cities, Towns and Villages diſcover, that all are by nature prone to that which is ſinfull.
SECT. II.
SEcondly, This original ſinne may be proved by reaſon, yea and experience thus, If you conſider all the miſeries, troubles and vexations man is ſubject unto, and at laſt death it ſelf; and that not only men grown up, who have actual ſinnes, but even new born Infants, will not this plainly inform us, That all mankind hath ſinned, and is caſt out of the favour of God: How can it enter into any mans heart to think, that God the wiſe Creator, ſo full of goodneſs to man, that he made him little lower than Angels, ſhould yet make him more miſerable than all creatures? It was Theophraſtus his complaint, when he lay a dying, That man had ſuch a ſhort time of life prefixed him, who yet could have been ſerviceable, and by long age and experience found out many obſervable uſefull things, when Crows and Harts, and other creatures of no conſideration have a long life vouchſafed to them: Yea, all the Heathens, even the moſt learned of them, complained much concerning this Theme of mans miſery, being never able to ſatisfie themſelves in the cauſe of it; But now by the Scripture we ſee it's no wonder, the race of mankind is thus adjudged to all miſery, ſeeing it's all guilty of ſinne before God; ſo that if there had been no actual ſinnes committed by the ſonnes of men, yet the ground would have been curſed to bring forth bryers and thorns, man would have been miſerable and mortal: So that this doth not onelyonly teach us, there is ſuch a ſin, but that it was ſo hainous and abominable in the eyes of God, that no ſin hath ever been puniſhed like this.
SECT. III.
THirdly, Thoſe reliques of the Image of God, and ſome implanted dictates and notions, with a natural conſcience accuſing and excuſing; Theſe do demonſtrate, that there was a glorious Image of God in us, but we have loſt it. There is ſomething in all men by nature, whereby they are convinced of a God, have remorſe upon ſinne, and tremble much when they are dying; Now what are all theſe but the rubbidge and obſcure remnants of that holy eſtate we were created in; So that as when any famous building, or great City are brought to ruine, yet commonly there remain ſome fragments or others, that witneſs there was ſuch a famous place once: Thus thoſe implanted Dictates of conſcience, thoſe natural apprehenſions about a God, though they are very confuſed, and cannot be a ſtar to guide us to Chriſt, yet they remain as monuments of that ſpiritual excellent building. It is true, Illyricus out of his vehement deſire to aggravate original ſin in us, denieth that thoſe common notions about God, or good and evil, are naturally in us, but that they are de novo infuſed into us by God, and manifeſted, wherein alſo he hath ſome followers, but if ſuch natural dictates remain in the Devils, which is plain, becauſe otherwiſe they could not be ſo tormented for their wickedneſs as they are, why ſhould it be denied to man? The Socinian alſo denieth any implanted notion about a God, and that the knowledge of him comes by obſervation of the creatures, and alſo by education and tradition, but experience as well as Scripture confuteth this, in which reſpect Tertullian ſaid, O animan naturaliter Chriſtianum! It's true, ſome more orthodox diſpute, Whether the faculty of the underſtanding in its operations only continueth, or that there are habitual principles inhering in it? It is enough that there remaineth a conſcience in man, which like Job's meſſenger can inform us, though very obſcurely of that ſad loſs which hath befallen us.
SECT. IV.
FOurthly, This may evidently convince us of our original pollution, That it is farre worſe with man, now in reſpect of the end, he was created unto, and the nature he was conſtituted in, then with any other creatures. This plainly argueth mans apoſtaſie from God, for all creatures in their kind live proportionably, and obtain their end, which is uſefulneſs and ſerviceableneſs to man, only man neither liveth according to his nature rightly conſidered, and withall doth miſerably fall ſhort of that glorious end for which God made him. If you conſider man in his nature, he is a reaſonable creature, and ſo ought to walk according to the principles of reaſon, to do nothing againſt the rules thereof; now all men are by original corruption, become like bruit beaſts that have no underſtanding; Hence the Scripture doth ſo often compare them to beaſts, yea prefer beaſts before them; The ſluggard is commanded to go to the Ant, Iſrael is ſaid to be worſe than the Stork that knoweth her ſeaſon, and the Ox or Aſs that know their maſters crib: Why doth the Scripture ſpeak thus, but to ſhew that beaſts do in their kind ſurpaſs man in his kind? Every wicked man is called a fool, and a ſimple one, becauſe when he ſinneth, he goeth againſt the dictates of true reaſon, and this is the condition of all men till regenerated by grace, they do not conſider what God made them for, or why they have immortal and rational ſoules. Take the Drunkard, is not he worſe then a beaſt? doth the beaſt drink any more then will ſuffice nature? inſomuch that we may truly ſay all by nature are become ſpiritual monſters, for as a monſter in nature is, when nature is deficient or redundant in her operations, and ſo worketh not regularly: Thus alſo when a man doth not keep the rules of reaſon, and live as one who hath a rational ſoul, he becomes like a monſter, and ſo ought to abhor himſelf: Oh then loath thy ſelf and ſay, every creature liveth like its kind! The horſe doth as an horſe ſhould do, the ox as the ox ſhould do, but I miſerable and wretched ſinner do nothing that a man ſhould do! Again, The beaſts, and ſo all creatures, although they are ſubject to vanity, and groan under a curſe, becauſe of mans ſin, yet they do not fall ſhort of the end, they were intended for. God he made man to ſerve him, and all the creaturs to ſerve man, and thus they do ſtill, though a great part of this dominion man bath by his ſin juſtly deprived himſelf of, yet the Sun giveth light to him; The earth brings forth her fruit for him, ſome living creatures are daily ſlain for his food and cloathing; what ſhoals of fiſh, and flocks of birds do at ſome ſeaſons of the year preſent themſelves, as if they ſhould ſay, here we appear to ſerve you; and this is the utmoſt perfection they were made for. But come to man, he was made to ſerve the Lord, therefore did God furniſh him with all theſe mercies, that he might the more willingly and diligently obey him, but inſtead of God, he ſerveth Gods enemies, he ſerves ſin in the Inſts thereof, he ſerveth the devil in his deſires: Thus of all the creatures God made next to the devils, man is in the moſt bitter and undone eſtate: So that this muſt needs ſtop thy mouth againſt all cavils, if there be no original ſin, Why is man worſt in his kind than any other creature in their kind? Yea, ſee the moſt ſavage beaſts agree well enough with one another, one Wolf with another, one Tyger with another, yet one man is a Wolf and a Devil to another; When did you ever hear of a company of Bears going out to fight with another company of Bears? Yet what is more ordinary than to hear of one army of men, going out to kill and ſlaughter another? Can we ſay, God made man thus vile and ſinfull? What intollerable blaſphemy would it be? Oh then let us roll our ſelves in the duſt! Let us ſay, we are not worthy the name of men, we are become beaſts, yea, worſe than beaſts: Say not, This is to vilifie and to debaſe man too much; No, this is the only way to perform that duty, which not only Scripture, but even Heathens have admired, as revealed from Heaven, Noſc… teipſum, Know thy ſelf; Doth not that expreſſion in Job abundantly confirm this, Chap. 11. 12. Vain man would be wiſe, though man be born like a wild aſſes colt? A colt, the aſſes-colt, and a wild aſſes-colt, ſuch a ſtupid ſenſſeſs thing is man, though he would be wiſe.
SECT. V.
5. MAn is originally defiled, Becauſe that which is the moſt noble and excellent part in him, is captivated and inſlaved to what is inferiour unto it. This was ſo greatly conſidered of by the Platoniſts, as you heard, that therefore they thought the ſouls of men had committed ſome crimes, for which they were adjudged to bodies as unto priſons and dungeons; How comes it about, that the rational part of a man, which was made to be the guide, and called by Philoſophers the foreign, that it ſhould follow after the inferiour luſts of the ſoul, That this candle ſhould be put not under a buſhel, but a dunghill; That the elder ſhould ſerve the younger; That the tail ſhould lead the head; we are not carried out to what reaſon by the word of God commands, but by what every ſinfull affection doth ſuggeſt. Thoſe that ſay, this rebellion between the mind and affections, was from the Creation, that God made man with this contrariety in himſelf, muſt needs make God the author of ſin, but God ſaw every thing that he had made, and it was exceeding good; If then thou doubteſt, whether this univerſal pollution be upon thee, look into thy ſelf, obſerve the rebellion, the repugnancy there, unto all light, whether natural or ſupernatural, and this will make thee readily confeſs it.
SECT. VI.
6. THe incurvation of the ſoul unto all earthly and worldly objects, this alſo makes it plain, we came with original ſin into the world. The very making of the body different from other creatures who look downwards, doth denote that therfore God created us, that both ſoul and body ſhould look upwards. But is not every mans ſoul till rectified by grace bowed down to theſe earthly vanities, no more able to ſoar up to Heaven, than the worm can flie. Now this is a plain ſign of thy ſinful apoſtate condition. It is one of Hippocrates his rules, That when a ſick man catcheth inordinatly at the feathers of his pillow, or at ſtraws, and any ſuch light matter, it is a ſign of death; and truly to ſee men by nature ſo immoderatly ſnatching and catching at theſe worldly things, argue, thou art a dying, a periſhing man, unleſs Gods grace doth interpoſe: As the Sun, though with its beams it ſhine upon the earth, yet it is not thereby defiled; So man ought, though he meddle in all outward affairs, though he marry, though he buy and ſell, and uſe this world, yet he ought not in the leaſt manner to ſoil and pollute his ſoul thereby. But as the body deprived of the ſoul fals proſtrate on the ground, thus doth man deprived of Gods Image, ſo that he is never able to get above the creatures, but is vaſſaliz'd to them.
SECT. VII.
THe work remaining is, to give further reaſons (the Scripture being firſt laid as a foundation) to demonſtrate this truth, That we are by nature originally defiled; For though man be unwilling to be found thus a ſinner, and the entertaining of this truth ſeemeth to ſtrike down all the hopes and comforts that a naturall man hath. Believe this, and all men, (as in reſpect of defect) are ſo many damned men, ſo that fleſh and blood muſt needs deny, cavill, diſtinguiſh, and turn it ſelf into a thouſand ſhapes ere it will acknowledge it, yet look we into our ſelves diligently, and compare our ſelves with the glaſs of Gods Word, we cannot but ſay, That all we have heard by the Miniſters, all that Sermons and Books tell us, come not up to what we feel in our ſelves; So that as the Apoſtle, when he ſaid, This corruption ſhall put on incorruption, he did cutem tangere, did lay his hand upon his body, as Tertullian thought, ſo do thou ſtrike upon thy thigh, and ſmite upon thy breaſt, and ſay, within this body, lieth a ſoul covered all over with ſinne, and damnable guilt. To aſſure us more herein, theſe further diſcoveries may be added.
Firſt, That ſpirituall death in ſinne, which we are all plunged into, whereby we do become altogether ſenſeleſs and ſtupid, as to any ſpirituall concernement. The death threatned upon Adam's trangreſſion was ſpirituall, as well as corporall, and therefore Epheſ. 2. We are ſaid to be dead in ſinnes till Chriſt quicken us by his power; Now this is a full diſcovery that we have loſt Gods Image, and all ſpiritual life, otherwiſe why ſhould not ſpirituall life be as quick, active, and moving towards ſpirituall objects, as our naturall and corporall life is to corporall things, Why is it, that when any do threaten corporall death and outward miſery we are afraid, and will give all we have for this corporall life? But when the Devil tempts, and the world tempts, ſo that we are in danger of looſing eternal life, we have no trembling or horror taking hold upon us. Nebuchadnezzar made a law, that whoſoever would not worſhip his Image, ſhould be caſt into a fiery furnace, and unleſs the three Worthies, none refuſed; ſo great a matter is the fear of a naturall death. But hath not God threatned hell which is ten thouſand times more dreadfull then that fiery fornace, to every one that goeth on wickedly? yet none trembleth becauſe of this; Is not this plain then, that thou art a dead man in ſinne? Further, concerning our corporall life, how ſollicitous are we about the preſerving of it? what carking and caring for meat and raiment? what labour for the back and the belly? Is not the greateſt imployment in the world for theſe two things, and all this is that our frail periſhing life may yet be continued? But do men naturally manifeſt any ſuch thoughts and diligence about the meanes of a ſpirituall life? The preaching of the Word, the Ordinances, theſe God hath appointed to be ſpirituall food, by theſe our heavenly life is maintained; theſe are the oyl, to keep that lamp burning: But do not all men by nature loath theſe? are they not a burden to them? do they ever pant and thirſt or hunger after theſe things, as men do for meat or drink? now, why is all this, but becauſe we have no ſpirituall life in us? So that if you do conſider the inſenſibleneſs and ſtupidity of every naturall man, as to things of an heavenly aſpect, you need no more to perſwade you, that Gods Image is loſt, and we are dead in ſinne. When the body needeth food needeth raiment, all is ſupplyed, but ſo thy ſoul needeth Chriſt, needeth grace, and there is not the leaſt thought to have a ſupply: yea we are not only dead in ſinne, but have been a long while thus dead, and if ſhe ſaid of Lazarus, Joh. 11. 39. Lord by this time he ſtinketh, for he hath been dead four dayes. How much more may we ſay this in a ſpirituall ſenſe of thee, who (it may be) haſt been dead fourty or fifty years.
Secondly, This may be further inlarged by a conſectary from the former; will not this abundantly declare we are all over ſinfull, Becauſe heavenly things are not ſuch objects of delight and pleaſure to us, as carnall and worldly things are. This is a palpable demonſtration of our wretched pollution, That we cannot feel any ſweetneſs, any pleaſure, or joy in thoſe things which immediately concern God: Adam in his ſtate of integrity, was like Jacob's ladder, the foot whereof was on the earth, but the top reached to heaven: Thus though Adam's inferior part the body, was exerciſed in theſe earthly things, yet his ſoul the more ſublime part, that was fixed in heaven; But now all our ſu…eableneſs and communion with heavenly objects is wholly periſhed; we have hearts inlarged with joy, we are raviſhed with delights about wordly things, and when brought to any thing that is heavenly, there we are weary, and neither fleſh or ſpirit is willing to ſuch things; yet nature might reach us, that man of all creatures only hath hands, and thoſe not to embrace the earth, but he hath feet to walk and trample upon it. We read of Paul and David, with other godly ones, when recovered in part from the power of this originall corruption, what longings and breakings of ſoul they had after God, and his Ordinances. Theſe things were accounted for ſweetneſs above the hony; and for preſciouſneſs above gold; now why ſhould not every man be able to ſay ſo as well as they? but becauſe our taſts are wholly diſtempered, and we are carnall not ſpirituall. Certainly ſpirituall objects have in themſelves infinite more matter of joy and delight, then any earthly thing can have; who can think there is more ſweetneſs in a drop, then in the ocean? more light in the ſtarre, then in the ſun? The creature is leſs then theſe in compariſon of God: May not than even blind men ſee, that we are all over-plunged into ſinne? elſe, why ſhould not God and heavenly objects, which do ſo farre ſurpaſs in matter of true delight be more ſweet and welcome to us, then all the creatures of the world though put together? Pſal. 4▪ 6. Many ſay, who will ſhew us any good? The naturall man finds no delight but in theſe earthly things oppoſitely to God. There is a She…ll in his ſoul, that is alwaies craving and asking, never ſatisfied; now, why can they not with David as well put forth the following petition, Lord, lift up the light of thy countenance upon us? But becauſe the carnall man finds no more pleaſure in ſpirituall things, then the ſwine doth in pearles or pleaſant flowres: A man that is ſpirituall having drunk of this water, deſireth no other; As the Philoſophers ſay, The matter of the heavens is ſo fully actuated by the heavenly formes, that it deſireth no other, whereas the matter of theſe ſub…unary things is never ſatisfied but though under one forme, yet it ſtill deſireth another. Thus the ſoul poſſeſſed of God and Chriſt, hath ſo much delight and pleaſure that it hath enough, it deſireth no change, but the naturall man is carried out from one thing to another, from one object to another, firſt delighting in this, and then in that, it being impoſſible that Zacheus his ſhoe ſhould ſit Goliah's foot: Thus you ſee that though a man be reſtleſs in his delights, yet he can take pleaſure in earthly things, whereas he finds no ſweetneſs, no delight in heavenly things, that are infinitely more precious; So this may demonſtrate the loſs of Gods Image, and our ſervice to originall ſinne in the luſts thereof.
Thirdly, That we are thus originally corrupted, appeareth, in that utter impotency and inability to do any ſpirituall good: we are not able ſo much as to think a thought, or ſend forth an hearty groan, as to our eternall welfare; whereas at firſt God made Adam right, and thereby endowed him with power to do any thing that was holy, called therefore the Image of God; ſo happy and bleſſed was his condition, that he could with delight and joy fullfill the Law of God, feeling no difficulty, nor impediment, but now being dead in ſinne, we are no more able then dead men to move, or walk in holy things. The Scripture is wonderfully clear in this, though Papiſts, Arminians and others have endeavoured to raiſe a miſt, and obſcure the ſun beames, Joh. 15. Without me ye can do nothing. Rom. 8. The fleſh is eumity againſt God, 1 Cor. 2. The naturall man perceiveth not the things of God, neither can he, where both the act of doing good, and the power alſo is denied to every man by nature: If therefore every man by nature be dead in ſinne like a ſtone, as in reſpect of any holy impreſſion from God, if he have blind eies, deaf eares, a fooliſh heart, as to any heavenly thing, doth not this plainly tell us, that we are all over polluted? It's good for our humiliation to conſider how the Scripture deſcribeth a naturall man, as wanting all his ſenſes, he hath no eies to ſee, no eares to hear, no heart to underſtand, but is wholly dead, and all this is to ſhew what a wonderfull impotency is in man to help himſelf ſpiritually; Now this declareth the neceſſity of preſerving this doctrine of originall corruption clean and ſound; for if we be orthodox here, then alſo we ſhall hold the truth of God againſt foe will and the power of nature in divine things; for theſe two particulars are like Caſtor and …, they alwaies appear together; and what is the deſign or Secinians, Papiſts, and Arminians, either in whole or in part, to deny or extenuate originall ſinne? but thereby to make a way to advance their magnificent Diana. their free will to holy things, for they evidently ſee, if originall ſinne be ſuch an univerſall, deep and inward pollution of the whole ſoul, even the will as well as other parts, then their doctrine of the power of nature is pulled up by the very root; Therefore the more fully aſſure your ſouls of this truth, by how much the whole body of Divinity depends upon this foundation. Indeed the Scripture is ſo clear in debaſing man as to ſupernaturalls, and giving all to the grace of God, that we may wonder how this pride ſhould ſettle it ſelf in mans heart, and that he doth not tremble to ſpeak or write any thing, whereby the grace of God may be diminiſhed, and man exalted; he that cannot make a white hair black, he that cannot adde one cubit to his ſtature, will yet think to make a polluted ſoul holy, and adde many cubits of grace to his ſpirituall ſtature.
Fourthly, Our original corruption will yet further appear, If you take notice of that univerſall ignorance and dullneſſe that is upon a mans underſtanding, knowing no ſaving thing about God or Chriſt, if it be not revealed: Inſomuch that the neceſſity of Scripture-light, of revealed-light to conduct us to heaven, doth without contradiction, prove that by nature; we are (as Paul ſaid) Epheſ. 4, darkeneſs, even darkneſs it ſelf; Look over the generation of mankind, that are the wiſeſt and moſt learned, where the light of Gods word hath not ſhore upon them, Rom. 1. 1. The Apoſtle there informeth us, that the doctrine of the Goſpel was fooliſhneſs to them, that profeſſing themſelves to be wiſe they became fooliſh in their imaginations, what Ariſtotle or Pleto could ever by naturall reaſon underſtand any thing of Chriſt? If then we lay this for a ſure foundation, (though ſome would abſurdly queſtion it) That without the knowledge of Chriſt and faith in him, none can be ſaved; And that none by nature can come to this knowledge, then it followeth undeniably, that damnable ignorance doth cover the face of our ſouls, as darkneſs did the deep at firſt, That there is a very Chaos in our ſouls: Oh then that we had knowledge to know our ignorance! Oh that the dark dungeon we are ſhut up in might not be ſo pleaſing to us! In that the Goſpel is called a myſtery; In that fleſh and blood doth not reveal the things of Chriſt to us, this ſheweth our wretched eſtate in ſin; Adam had knowledge about the meanes rending to everlaſting happineſs, otherwiſe God would have made him imperfect; but now we are ignorant of Chriſt the way: All that live in the Church, had it not been for revealed light, would have groped in darkneſs, as we ſee all Heathens and Pagans do: If therefore you would ſee, what our natures are of themſelves, conſider the Sanages, the Indians, the Pagans of the world, who as to any right knowledge of God have little more then bruit beaſts; we cannot ſo well ſee what mans nature is of it ſelf, who live in the Church, becauſe there is the light of the Goſpel, and many times godly education, and Chriſtian inſtitution of us while young doth reſtrain ſinne, otherwiſe if there were not this planting and watering of us, we ſhould not know any more about Chriſt, then the moſt rude Barbarian that is; Take off then thoſe ornaments, thoſe ſupernaturall additaments that God hath put upon us, who live under the Goſpel, and then our nakedneſs and deformity will plainly appear.
Fifthly, The wofull captivity and bondage we are in to Satan by nature, doth alſo manifeſt our originall defilement; For were we not caſt off by God, did not ſinne make us like hell, why could ſo many legious of Devils dwell in us? Eph 2, The prince of darkneſs, the god of this world, is ſaid, to rule in the hearts of the diſobedient, and ſuch we are all by nature; yea, we are, till regenerated in the ſnares of the Devil, and taken captive at his will. Therefore when Chriſt ſent his Diſciples to preach, he ſaid, He ſaw Satan fall like lightning from heaven: Thus the Devil hath his throne in all mens hearts, till Chriſt who is ſtronger caſt him out. It is trne, by wicked and ungodly cuſtomes in ſinne, The Devil taketh further poſſeſſion, as we ſee in Ananias, and in Judas, The Devil is ſaid to enter into him after the eating of the ſop, not but that he was before in him, only he had more power and ſtrength over him; Thus he doth poſſeſs the ſouls of all that are born till regenerated, and by frequent actings of ſinne, he ſetleth his kingdome more firmely.
Laſtly, This may fully diſcover our originall pollution, In that even in reſpect of naturall things, we are much weakened and debilitated; our underſtandings are not able to find out even naturall truths; Inſomuch that there was a famous ſect of the Academicks, who held, That nihil ſcitur, we know nothing at all. Even Ariſtotle, who is prophanely made to be by ſome, the ſame in naturalls, which Chriſt was in ſupernaturall; yea Scaliger calls him, Vltimus Muſarum conatus, as if nature her ſelf could not ſend forth a greater Artiſt, yet his known ſaying (That our underſtandings in reſpect of the celeſtiall bodies eſpecially, are but noctuae ad ſolem, owles to the Sunne,) makes it appear, that we are ignorant of more things, then we know: yea, and which is greatly to be bewailed, The more learning and parts men have had, they have been more miſchiefed by them; inſomuch that meer Ideots, and naturall fooles, have been leſs wicked then they: ſo that humane abilities, when poliſhed by arts, have been like wine to a feavouriſh man, like a ſword in a mad mans hand: neither did God ever chooſe many of the wiſe men of the world, Auſtin being filled with humane eloquence, this was a great prejudice to him in imbracing Chriſtianity; he contemned the ſimplicity of the Scripture, dedignabar eſſe parvulus, as he confeſſed: And Scotus, who for his acute underſtanding, was called, Doctor ſubtilis, yet the great Hiſtorian Jovius, giveth this cenſure of him, That he was ad ludibrium Theologiae natus, born to make Religion a ſcorn and a reproach, becauſe he could diſpute every point, probably on all ſides, And memorable is that of profound Bradwardine, who before he was cordially affected with the grace of God, confeſſeth, That when he heard Paul's Epiſtles read, he did diſpiſe them, becauſe Paul had not metaphiſicum ingenium, a metaphyſicall head. Thus you ſee that even thoſe poor abilities that with much labour are attained, make us the worſe for them.