A Treatise of Original Sin, Part 1 · Chapter 3
CHAP. III.
Demonſtrations of the Naturality of this Sinne, That we have it by Naturall Propagation.
SECT. I.
BEing then thus informed of the Uſefulneſs and Neceſſity of true Knowledge in this matter: Let us have your ready and diligent attention in proſecuting that matter, which relateth to it; And ſo I come to that notion which this Text faſtens upon it, that it is a Natural ſin, that we have it by natural Propagation.
In the Scripture, and by the Ancients before Auſtin's time, it had many names, The Law of ſinne, The Old man, The Fleſh, The old ſtroke of the Serpent, an hereditary evil, The tradux mali; But in his time for better obviating the Hereticks, who would allow the former names, it was by him called Original ſinne, and ever ſince made an Eccleſiaſtical word, only to call it a natural evil, they did not preſume for fear of the Marcionites, who held, That there was an evil Nature, as well as the good: And the Pelagians accuſed the Orthodox for Manicheiſm in this point, becauſe they held the propagation of this corruption by Nature; Therefore they avoided the term of a Natural evil; yet Auſtin at laſt did uſe it, and indeed it is a very proper and fit name for it, hereby differencing it from all actual, voluntary and perſonal ſinnes; as alſo from ſinne by imitation and cuſtom; for Ariſtotle makes a diſtinction of things that are foreign and foreign, Lib Ethic. 2. cap. 1. where he ſheweth what is foreign, by nature, as the ſtone to deſcend, and the fire to aſcend, is not foreign, but foreign, ſo according to him, who knew nothing of original ſinne, we are neither good or evil, foreign, by nature. And withall this Text doth fully warrant the expreſſion, If we are by Nature ſinnefull, then there is a natural evil; Not that God put it at firſt into our Natures, or that it is our ſubſtantial Nature, but we have it by Natural Propagation.
Let us therefore conſider, How much is implied in this expreſſion.
SECT. II.
ANd firſt, It may well be called Natural, becauſe it doth infect the whole Nature of Mankind. It's a defilement that followeth our ſpecifical, not individual being: Even as we call death natural, becauſe it followeth all mankind; Rich men die, and poor men die; learned men die, and fooliſh; None are exempted from it: Thus alſo it is with this ſinne, All that are born in a natural way of mankind have this contagion. The ſonnes of Noblemen and Princes, though they glory in their blood and their deſcent, yet they are as full of ſin, and the children of wrath, as well as the children of the baſeſt; ſo that though in civil reſpects they boaſt of their birth, and are above others, yet in a theological and divine reſpect, all are alike; yea the children of godly parents, though they have a promiſe to their ſeed, and in that reſpect their children are ſaid to be holy, 1 Cor. 7. yet they come into the world with inherent corruption in them; They do not generate their children, as godly men, but corrupt men, as Auſtin of old expreſſed it, A circumciſed man begat a child uncircumciſed, and the Husbandman, though he ſoweth his ſeed out of the chaff and husk, yet that brings up others with chaff and husk upon it. Well therefore may we call it a natural ſinne, becauſe it doth extend to the whole humane Nature, as it is in every one that partaketh of it in a natural way. So that as Divines do diſtinguiſh of infirmities and evils; There are ſome that are ſpecifical, which follow the Species, as death; and ſome are accidental, which follow the individual nature: Thus there are ſome ſinnes, which follow the particular nature of a man, and theſe are actual ſinnes. Every man is not a drunkard, an adulterer, but ſome are defiled one way, ſome another; but then there is a ſinne, which followeth the whole and univerſal nature of man, and this is original ſinne, though every man be not guilty of ſuch or ſuch a particular ſinne, yet all are, of original ſinne; And therefore the Schoolmen ſay, Actual ſinne doth corrumpere perſonam, but original Naturam, actual ſins corrupt the perſon, original the nature.
SECT. III.
WE are declaring the Naturality of this Original ſinne, not as if it were ingredient into, or conſtitutive of our nature, but an univerſal and inſeparable pollution adhering to it, as they ſay of death, as though it be praeter Naturam, or contra; yet if we do regard the principles of mortality, which are in every man, ſo death is natural.
Come we therefore to a ſecond demonſtration of the Naturality of this evil, and that is ſeen, In that it is the inward principle of all the ſinfull motions of the ſoul, and that per…ſe, not per accidens. This is a great part of that definition, which Ariſtotle giveth of Nature, now we may in a moral ſenſe apply it to our purpoſe.
Firſt, I ſay, It's the inward principle of all the ſinfull motions, and workings of the Soul. For as the nature of the ſtone is the cauſe of its motion downward, as the nature of the fire is the cauſe of the fires motions and operations: Thus is original ſinne the intrinſecal cauſe, and root of all the actual evil we are guilty of. It is farre from me to juſtifie Flacius his diſcourſe or opinion of original ſin, making it the natural ſubſtance of a man, and not an accident, though he ſo expreſſeth himſelf, that ſome think its his Logical and Metaphyſical errour, rather than Theological: Only that which I aim at, is to ſhew, That this birthſinne, is naturally ours, becauſe from it doth flow all the ſinnefull and evil operations of the whole man; So that we may ſay, as it is natural to the ſtone to deſcend, to the ſparks to flie upwards, ſo it is natural to man to think evil, to ſpeak evil, and to do evil. Ariſtotle obſerveth (Lib. 2. Ethic. cap. 1.) this, as one property of things by nature, that there the principles are before the actions; A man hath the power to ſee, or hear before he can actually do either, but in moral things, the actions are before the habits. As it is natural to the Toad to vent poiſon, and not honey; ſo when a man ſinneth, it's from his own, it's natural to him, but when inabled to do any thing that is good, this is wholly of grace: Now, I ſay, It's an inward principle of all ſinne within us, to diſtinguiſh it from external cauſe, viz. the devil or wicked men, who ſometimes may tempt and cauſe to ſinne; Therefore the devil is called The tempter, Mat. 4. 3. Inſomuch that it is made a Queſtion, Whether there be any ſinne a man commits, that the Devil hath not tempted unto, but that I attend not to at this time: This is enough, that the Devil is but an outward cauſe of ſinne, and therefore were there not that original filth in us, his ſparks could never kindle a fire, he cannot compell or force to ſinne; In ſomuch that whatſoever ſinne we do commit, we are not to lay the fault principally upon the Devil, but our own corrupt hearts: Though Ananias lied againſt the holy Ghoſt, becauſe the Devil had filled his heart; And Judas betrayed Chriſt, becauſe Satan had entred into his heart, yet the devil could not have come into their hearts, had they not been of uncleane and corrupt Conſtitutions: before it was an evil heart, and therefore the devil took poſſeſſion of it. The Apoſtle James, cap. 1. 14. doth notably diſcover the true cauſe, and natural fountain of all the evil committed by us, and that is, The luſt and concupiſcence, that is within us, he ſaith, We muſt not charge God with our ſinnes, as if he were to be blamed, becauſe we are not kept from wickedneſs; neither doth he bid us, Charge it upon the Devil, though he doth tempt us, but upon our own corrupt luſt within. Thus then you ſee, that as Paul ſaith of thoſe, who are in Chriſt, They no longer live, but Chriſt within them, Gal. 2. 20. So we may on the contrary affirm of every man by nature, that he doth not ſo much live, as ſinne within him; for when our phyſical nature cauſeth us to think, or ſpeak, or do, then alſo ſinne like our moral nature, doth make us think, and ſpeak ſinfully: Even as the lame horſe can never move himſelf to go, but he halteth in that motion. Surely, this conſideration ſhould make all mankind mourn in ſackcloth, and roll it ſelf in aſhes: What ſhould a man do in his whole life, but as Anſelm ſaid, to deplore his whole life, in totâ vitâ totam vitam deplorare, for he cannot move, or ſtirre, or do any thing, but he ſinneth; If he cateth, if he drinketh, if he worketh, yea, if he prayeth, in all theſe he ſinneth, as is more to be ſhewed. We ſee then, that becauſe this original ſinne is by way of a principle within us of all our irregular motions; Therefore though there were no Devil to tempt, no examples for men to imitate, yet their corrupt nature within would carry them to it; Did not Cain murder Abel, when there had been no ſuch ſinne in the world before? We many times wonder how children, yea and ſometimes grown men ſhould commit ſuch ſinnes, that they could not ſee practiſed before their eyes; but we need not wonder, when we conſider what a ſhop of all impieties every mans heart by nature is. Hence Solomon ſpeaking of the uprightneſs God made man in, Eccleſ. 7. 29. he inſtanceth in the effects of original ſin, as oppoſite to that uprightneſs, that it makes a man ſeek out many ſinfull inventions, he doth not only ſin by imitation, but invention.
Secondly, It is added in the definition, That nature is the principle of motion perſe, and not per accidens: If a man move a Bowl, and make it runne, it's not a natural motion, becauſe the principle is from without, and it's by accident; yea thoſe automata, thoſe artificial inſtruments, which ſome have made, that move themſelves, yet that is not a natural motion, becauſe the principle is not in them perſe, but by accident. Now this property is very applicable to man; for when he ſinneth, it's not by accident, or from unexpected occaſion, but of himſelf, and from himſelf; Therefore to do as a man, to walk as a man, denoteth ſinfulneſs, in the Scripture phraſe, 1 Cor. 3. 1. When there are envyings, ſtrifes amongst you, Do ye not walk as men? Obſerve that, To walk as a man, is to do a thing ſinfully, ſo Rom. 3. 5. when the Apoſtle in his reaſoning made a ſuppoſition of God being unrighteous, if he took vengeance, addeth [I ſpeak as a man] Theſe inſtances declare, that to do a thing as a man, is to do it ſinfully, as he ſaid, Humanum eſt errare. Thus when Chriſt would expreſs the naturality of the Devils wickedneſs, he ſaith, He ſinneth of his own (John 8. 44) when he ſpeaketh a lie, he ſpeaketh of his own: So when thou art proud, worldly, unbelieving, thou doeſt this of thy own; You wonder that ſome have lies ſo ready at hand to excuſe iniquity, even young children, they are like the Devil in this, they do it of their own, ſo that ſinne only we can call our own; our wealth is not our own, our lives are not our own, theſe we have from God, but that propenſity to ſinne is our own, it ariſeth from our ſelves, as from the rotten tree come thoſe worms that conſume it: Oh what deep humiliation ſhould this cauſe in thee! Thou haſt nothing thou canſt call thy own but ſinne; That which God only hateth and loatheth, that is only thine; he looketh on thee, and ſeeth thy ſoul, that he gave thee; he ſeeth thy body, that is his workmanſhip alſo, but then he beholdeth the pravity and ſinfull diſpoſition in thee, and this is none of his. It was not of God, but it came through Adam's diſobedience; ſo that when we ſinne, we then doing it of our own, it is no wonder that when there is no Devil to tempt, no example to imitate, yet men can readily commit any ſinne.
SECT. IV.
THirdly, This ſinne is Natural, becauſe it doth alwayes and conſtantly put it ſelf forth: For this is one way of diſcovering the naturality of a thing, viz. if it be alwayes and conſtantly ſo. The Poets ſaying, Naturam expellas, &c. Though you uſe all art, or violence, to barre out nature, yet that will recurre, it will recurre again; Though you violently ſmother, and keep down the flames, yet no ſooner have they paſſage, but they will aſcend, becauſe what Nature doth, it's conſtant and invariable in, and this is too true in reſpect of this original ſinne, it doth conſtantly and certainly work in us, even as often as our ſoul doth put forth any vital actings at all. Thoſe things that are by accident, they ſeldom fall out, but what is by nature is frequent, you may know the Sunne will riſe again, though it be night, till God put a period to the courſe of nature: And thus it is concerning man, as ſoon as ever he is born, you may conclude this child, as ſoon as ever he can think, he can underſtand, or will, as ſoon as he can love, or be angry, he will do them all ſinfully; Even as when ye ſee a young Serpent, you may certainly conclude, this will poiſon as ſoon as ever it can ſting, and the reaſon is, becauſe it's a conſtant pollution of the ſoul, and therefore it is in every thing the unregenerate man doth, Gen. 6. 5. The imagination of the thoughts of a mans heart is only evil, and that continually; it's continually, becauſe naturally ſo: May not this reſpect alſo make thee with Jeremiah wiſh, That thy head were a fountain of tears to weep day and night? For can any thing be more dreadfull than to have this fountain of poiſon within, running out all the day long; To have this flux of blood, that no act or humane skill can ſtop? Ariſtotle ſaith, That every time a man breaths, there comes out ſome kind of fire with it. Certainly, every time thou thinkeſt and moveſt thy ſoul any way, there comes out hell fire with thoſe motions, by this means the ſea-ſhore is not fuller of ſand, or the air of atomes, than thou art of conſtant ſinnefull emanations from thy ſoul.
SECT. V.
FOurthly, This ſinne is Natural, Becauſe it would carry a man out to the higheſt actings of the groſſeſt impieties that can be. As they ſay, Nature doth act alwayes to the higheſt it can. Thus it's true in reſpect of this natural corruption, it doth incline every man to be as vile, and as enormous as any are; For although this original corruption doth not deprive him of his underſtanding and will, making of him an irrational beaſt, yet it doth ſo captivate and inthrall the whole man; That though to underſtand and to will be of nature, yet this underſtanding and willing in a ſinfull manner will alwayes be, becauſe it's corrupted nature; and therefore it would hurry every man even as the Devil did the Swine into the ſea of perdition: Every one would be a Cain, a Judas, if his corrupt nature were left to it ſelf, and if you ask, Why then are not all men turned into ſo many beaſts and Devils? Why is not the whole world in conſuſion? How comes there to be any civility or morality? Why is not every place like an hell, if all men are thus vile by nature? It's anſwered, God hath a reforming and reſtraining grace; If this later may be called Grace: Now thoſe that God reformeth, and inwardly ſanctifieth; They are made to delight in the Law of God; They have the fear of God put into their hearts, and ſo they keep from ſinne out of love to God; but then there are others, and God layeth a reſtraint upon them, he puts a bridle in their mouths: So that although they have an inſatiable appetite to ſinne, and do not put forth the whole abundance of that evil, which is within them, yet they have a principle inclining thereunto, only God ſtops them; as he did Balaam, whoſe heart was deſirous to curſe the people of Iſrael, though he was reſtrained from it; As it is with the ſea, by its own natural motion, it would overthrow the whole world, but that God hath put his bounds to it, ſaying, Hitherto ſhalt thou go and no further. Thus God hath a ſupreme dominion even over the ſinfull heart of man, ſo that it cannot ſinne, when and how, and as much as it liſteth, but it's under the providence of God, Cui nihil eſt malum, as Auſtin ſaid, becauſe he can turn it unto good. But all this is no thanks or praiſe to man; Say then with thy ſelf, If I runne not into the ſame exceſs of riot with others; If I be not ſo abominable and loathſom, as many others are; It's not becauſe I have a better nature, or come leſs polluted with original ſin into the world, but becauſe God puts limits to me, for as you ſee in the little Acorn is contained all the huge branches and boughes, which by length of time, it groweth up into. Thus let man alone, let him have opportunities to ſinne, let not God reſtrain him, and you will quickly ſee him to be an incarnated Devil, and the reaſon is, becauſe this evil being natural, and withall the ſeed of all evil, therefore he would be hurried on to the committing of it: Even as Adam had in the image of God, the ſeminals of every godly action, ſo that none could ſay, Adam had not a power to do ſuch and ſuch a gracious work. Thus it is with original corruption ſucceeding in the room thereof, it naturally defiles all over, and ſo hath a womb, as the Apoſtle James, chap. 1. 14. alludeth thereunto, wherein any monſtrous and deformed ſin may be conceived.
SECT. VI.
FIfthly, It's Natural, Becauſe it's neceſſarily in every one; we are neceſſarily thus defiled and ſtained; And in this reſpect chiefly, we call it Natural, becauſe it's not voluntary, it's not ſubject to the exerciſe of free-will: For although, as was ſaid, the heart of man inclineth to the higheſt impieties, yet the exerciſe of ſome groſs impieties are ſubject to our power in ſome meaſure, a man is not in this ſenſe neceſſarily a drunkard, or an adulterer; but when we ſpeak of this inward filthineſs, it's ſo natural, that it's neceſſary: Neither the being of it, or the immediate motions of it are ſubject to our reaſon and will, but they are in us antecedently to our own conſent; and this conſideration doth greatly aggravate our guilt, for we are not only habitually and actually, or voluntarily ſinfull, but naturally and neceſſarily ſo. Now as it is the great aggravation of Gods holineſs, that he is not only actually holy, but naturally, yet voluntarily: So it muſt be our great condemnation, that we are not only actually and voluntarily ſinfull, but even naturally and neceſſarily, yet this neceſſity taketh not off from voluntarineſs, and delight in ſin.
It's Ivy twiſted about, and eaten into our Nature, whether we will or no; So that it is ours, not becauſe we will it, and make it ours by conſent, but becauſe it's inherently in us before the leaſt deliberate actings of the ſoul: Inſomuch that as Suarez well obſerveth, If a man grown up in years ſhould by a perſonal, formal, and explicit conſent agree to Adam's ſinne, yet that would only be a perſonal ſinne in him, it would not make Adam's ſinne his; And the reaſon is, becauſe this ſinne doth now deſcend upon us by natural propagation, not by voluntary agreement, yet this neceſſity of it doth not at all abate from the delight and pleaſure that we find in the actings thereof: Neither is it ſuch a natural neceſſity, as hunger or thirſt, which are not culpable, becauſe they are not contrary to the Law of God, neither were at firſt contracted by Adam's free choice, but are a neceſſary concomitant of mans conſtitution in an animal life, whereas this neceſſity is the iſſue of Adam's free-will, and is ſubjectively in our will, whereby a man is carried out at the ſame time to ſinne, both neceſſarily and yet voluntarily, and ſo agreeth rather with thoſe who have contracted an habit of ſinne, who ſinne in ſome reſpect neceſſarily, as the Prophet expreſſeth it, Jer. 13. 23. Can the Ethiopian change his skin? or the Leopard his ſpots? then may ye alſo do good, that are accuſtomed to do evil.
SECT. VII.
WE proceed to further diſcoveries of this Truth, viz. The Naturality of this evil: And that
In the ſixth place will further appear, In that it is more near to us, than any actual or habitual ſinne; That it is nearer than any actual ſinne, is plain, Becauſe that is tranſient, and abideth not in us. But for habitual ſinne, that is conſtantly fixed in us, when once ſetled there. Now it may be thought, that original ſinne cannot ſtick cloſer than that, an habit being a kind of ſecond nature: Inſomuch that Ariſtotle makes ſuch who have acquired habits of ſinne, to ſinne neceſſarily, and that there is not ſo much voluntarineſs in their offences, as in other faults. But now original ſinne is more naturally and intimately in us, than theſe acquired habits of ſinne, for we are not made thus originally filthy by frequent actings of ſinne, but we are born and bred ſo, ſo that whereas habits of ſinne, as drunkenneſs, uncleanneſs, &c. Theſe are the product of many actions; Frequent and often ſinning begets ſuch an habit that cannot be left off. This original ſinne is the cauſe of ſinful actions, not the effect of it: Becauſe we are thus ſinful and polluted by nature, therefore all our actions are likewiſe ſo polluted. Now then if the Scripture make it ſuch an impoſſible thing for a man accuſtomed only to evil to become a changed man, that impoſſibility lieth upon a man, who is naturally ſo; For though cuſtom be called a ſecond Nature, yet certainly the firſt Nature is more implanted, and ſo more active in a man. This particular therefore may greatly humble a man, in that ſinne is ſo deeply rooted in him, it's worſe than an habit or cuſtom of ſinning; It goeth as neer to thy very eſſence and ſubſtance, as it can do, and yet not be thy ſubſtance; Therefore the Scripture cals it, Fleſh and blood, The members of a man, The Law of ſinne in his fleſh. If a man hath a thorn in his fleſh, how reſtleſs and pained is he? Paul compared that heavy temptation, he grapled with, to a Thorn in the fleſh; but although by nature, we have this thorn, not only in our ſides, but even all over the whole man, yet we can lie down in eaſe, and live in pleaſure, as if nothing ailed us; but this is one deadly effect of original ſinne, that it takes away all ſenſe and feeling, whether there be any ſuch thing or no. Oh then, let the thoughts of this ſinne go as deep into thee, as the ſinne it ſelf! Sinne is got into thy heart, let ſorrow get thither; Sinne hath entred into thy bowels, and filled the whole man brimme full (as we ſay;) Oh let ſhame and holy confuſion be as deep, and as complete in thee!
SECT. VIII.
SEventhly, This naturality will appear, If we conſider that original righteouſneſs, which God created man in: For our original ſinne comes in the place thereof, and ſuch a perfection as that was to the ſoul, ſuch a defect is this to us. Now the Orthodox do maintain againſt Papiſts, That that original righteouſneſs was not a ſupernatural perfection ſuperadded to mans nature, but a due and natural perfection concreated with him; For as Adam being made to glorifie God, was thereby to have a rational ſoul, ſo alſo ſuch perfection in that ſoul, which might make him capable of his end, otherwiſe man would have been created in a more imperfect and ignoble condition than any creature. It is true indeed, That Righteouſneſs and Holineſs Adam had, which the Scripture cals Gods Image, did not flow from the principles of nature, neither was it a natural conſequent thereof; but yet it was a moral condition or perfection due to Adam, ſuppoſing God created him to ſuch an end; and therefore we are not to conceive of that Image of God, as an infuſed habit or habits which were to rectifie and guide the natural faculties and affections of the ſoul, which otherwiſe would move in repugnancy and contrariety to one another, but as a natural rectitude, and innate ability of thoſe powers and affections of the ſoul to move regularly and ſubordinately to Gods will: Though therefore in reſpect of God, that Righteouſneſs Adam had might be called ſupernatural, becauſe it was his gift, yet in reſpect of man, the ſubject, ſo it was connatural, and a ſuitable perfection to his nature. This being taken for a ſure Truth, then it will exceedingly help us to the true underſtanding of the naturality of this evil, for original ſinne ſucceeding in the ſtead thereof, is not (as ſome Papiſts affirm) like the taking of cloaths from a man, and ſo leaving him naked; or like the taking away of a bridle from an horſe, all which are ſuperadded, and external helps, as it were; but it's like death that takes away the life of a man, in reſpect of what is holy and godly, and like an heavy diſeaſe that doth much hinder and debilitate even the natural operations. This original ſinne then is like the ſpoiling of an inſtrument of Muſick, or the deordination of a Clock or Watch, when not able to perform their proper ſervice they were made for: So that original ſinne is partly the want of this original Righteouſneſs that was ſo connatural, and partly thereby a propenſity and inclination to all evil; For as when the harmony of the humours is diſſolved, preſently diſeaſes ariſe in the body: Thus when that admirable rectitude, which was at firſt in the whole man, was broken, then all inordinacy, all perverſneſs and crookedneſs preſently began to poſſeſs the whole man: As then original Righteouſneſs was not as an infuſed habit, but the faculties of the ſoul duly conſtituted, whereby they did regularly move in their ſeveral wayes; ſo original ſin is not to be conceived, like ſome acquired habit, polluting the powers of the ſoul, but as the internal defect and imperfection that is cleaving to them; Even as the paralitical hand whenſoever it moveth, doth it with feebleneſs and trembling, wanting ſome ſtrength within: If therefore we would truly judge of the horrible nature of this ſinne, we muſt throughly underſtand the excellency and wonderful nature of that original Righteouſneſs which is now loſt, then all things in the ſoul were in an admirable ſubordination to that which is holy; and although the ſenſitive appetite, was then carried out to ſome ſenſible object, yet it was with a ſubordination to the underſtanding; ſo that in that ſtate of integrity there did not need, as the Papiſts ſay, Righteouſneſs as a bridle to curb in the paſſions and affections, which otherwiſe would be inordinate, for this were to attribute a proneneſs to ſinne in us to God himſelf, for he is the author of every thing, which is natural in us, but all the affections and ſenſitive motions, were then ſubjected to the command of reaſon, ſo that Adam had power to love when, and as long, and in what meaſure he pleaſed; All the affections of his ſoul were both quoad originem, gradum and progreſſum under his dominion; Even as the Artificer can make his Clock ſtrike, when, and as many times as he pleaſeth. But wo be unto us, all this excellent harmony and ſubordination is now loſt, and our affections they captivate and rule over our judgments, and all this is becauſe foreign, there wants ſomething within, as he ſaid of his Image that he could not make ſtand, becauſe it wanted life within.
SECT. IX.
EIghthly, That this original ſinne is a natural evil, appeareth, From the work of grace ſanctifying, which is the proper remedy to cure this imbred defilement: For the grace of Regeneration is chiefly and principally intended to ſubdue ſinne, as it did corrupt the nature, and ſo by conſequence, as we were perſonally corrupted; Therefore the tree muſt firſt be made good; ere the fruit can be good, as the tree is in its nature evil, and then it brings forth evil fruit: So that God in vouchſafing of this grace of Regeneration, doth not principally intend to make thee leave thy actual ſinnes (for that is by conſequence only) but to make thy nature better to repair his Image in thee: Even as when the Prophet Eliſha would make the waters ſweet, he threw ſalt into the ſpring and fountain of them: Thus becauſe it's from a polluted nature that all our actual ſinnes flow, therefore grace regenerating is principally ordered to take away or conquer that by degrees, which is the cauſe of all: If this be ſo, then let us conſider, What this grace is, which doth inable us to do any thing after a godly and holy manner? This is a ſupernatural gift of God, and an inſuſed quality into the ſoul, whereby it's inabled to work above its own proper and natural operations: If then to do any thing that is good be wholly of grace, it's Gods gift, then to ſin is natural and proper to thee. The Scripture is copious and plentiful in affirming this, That Chriſt as our head is the cauſe of all our ſupernatural actings, We receive of his fulneſs, and ſo are inabled by him. Grace then being ſupernatural, to love God, to repent of ſin, to do any thing ſpiritually, being thus wholly above nature, it neceſſarily followeth, that when we ſin, and do evil, that we do it naturally.
SECT. X.
NInthly, The Nature of a thing, if compounded, and not ſimple, is the complex of the whole. The nature of a man is not his hands, or his eyes only, but his ſoul, and his whole body. Thus the nature of original Righteouſneſs was not the perfection of one ſingle faculty, the underſtanding only, the will only, but it was the complete harmonical rectitude of the whole man, called therefore the Image of God; Now as the Image of a man is not one limb or member, but the pourtraiture of the whole: So neither was the Image of God in Adam; one grace, or ſome few graces, but the perfection of every part; Light in the mind, holineſs in the will, order and regularity in the affections: Thus it is on the contrary with original ſinne, it's called, The old man, and it's ſaid to have m…mbers, by which is implied, that it's not any ſingle ſinne, or a defect and pollution in one faculty of the ſoul, but it's univerſal over all. Hence our Saviour ſaith, John 3. Whatſoever is born of the fleſh is fleſh, it is wholly corrupted, it is all over ſinful; So then, when we ſay, it's natural, this implieth, That it is a Leproſie all over us, as farre as our phyſical being extends: Thus alſo in a moral ſenſe doth our ſinful Being inlarge it ſelf: Therefore our natural eſtate is not compared only to a blind man, or a deaf man, what wants the uſe of ſome faculties, but unto death it ſelf, that depriveth of the uſe of all. The naturality then of this ſinne doth denote both the inward inheſton, as alſo the univerſal diffuſion of it, nothing within a man being free from this contagion.
SECT. XI.
LAſtly, The Naturality of this evil doth appear In the great eaſineſs, promptitude and delight a man naturally finds to ſin. This is a way to diſcover what is natural, if the actions be eaſie, ready, and with delight; This diſcovers they flow from Nature, but what is of art, that is with difficulty, and much obſervation. We need not hire, or teach a man to eat or drink, theſe are natural actions, and are accompanied with delight: And thus the Naturality of this birth-ſinne is notably manifeſted; with what eaſe, pleaſure, and inward readineſs is a man carried out to ſinne from his youth up: Eliphaz ſpeaks notably of this, Job 15. 16. How much more abominable and filthy is man, which drinketh iniquity like water, like a Leviathan, that is ſaid to drink up the river, and haſteth not. You ſee he cals every man by nature abominable and filthy, which is diſcovered by this, He drinketh iniquity like water, as a dropſie, or feavoriſh man, that is ſcorched with heat within, doth with greedineſs and delight pour down water, and the more he drinketh, the thirſtier he is, and he never ſaith he hath enough. Thus it is with filthy and corrupted man, he doth with earneſtneſs and delight fulfill the luſt of the fleſh, he is never ſatisfied. Every man in the world hath a Sheol within him, that is alwayes craving, and ſaying, Give, Give, as hell hath unquenchable ſparks of fire, ſuch an hell is in every mans heart; As our Saviour ſaid, It's my meat and drink to do my Fathers will. Thus it is every mans meat and drink by nature to be doing the Devils will: Do ye not ſee it in children, how of themſelves they are prone to any impiety, but call them to learn, or to be inſtructed, then there is much averſneſs? All this ariſeth from the natural evil within us.