A Treatise of Original Sin, Part 3 · Chapter 1

A Treatise of Original Sin · Part 3 · Chapter 1

p. 207CHAP. I.

Of the Pollution of the Mind with Original Sinne.

SECT. I.

EPHES. 4. 23.

And be ye renewed in the ſpirit of your mind.

COncerning our Subject of Original Sinne, theſe particulars have been largely treated on, viz. That it is, What it is, and How it is communicated. The next thing therefore in our method to be conſidered, is, The Subject of Inheſion, wherein it is, in what part it doth reſide, and what powers of the ſoul are corrupted by it. There is indeed made by Divines a two fold Subject of original ſinne.

1. Of Predication, the perſons in whom it is affirmed to be, and that is in all who naturally come of Adam, Chriſt only is excepted; And in this there is not much controverſie, onelyonly the Franciſean Papiſts oppoſing the Dominicans, do hotly contend, that the Virgin. p. 208Mary was by ſpecial priviledge exempted from original ſinne, Scotus ſeemeth to be the firſt, that made it received as a kind of an Eccleſiaſtical opinion, whereas formerly it was but thought doubtfull, or at moſt probable: It is not worth the while to trouble you with this, and I may have occaſion ere the ſubject be diſpatched to ſay, what will be neceſſary to it: I ſhall therefore proceed to that which is more practical and profitable, even to ſearch into the ſeat and bowels of this original ſinne, that we may be fully informed, no part of the ſoul is free from this peſtilence. To which truth the Text in hand will contribute great aſſiſtance. And

For the Coherence of it briefly take notice that the Apoſtle at the 17^th verſe giveth a ſhort but dreadfull Deſcription of a Gentile converſation, or the life of one without the knowledge of Chriſt; wherein you may obſerve a three-fold ignorance or blindneſs upon all ſuch, ſo impoſſible is it that of themſelves they ſhould ever come to ſee; There is a natural blindneſs, a voluntary contracted blindneſs, and a Judicial one inflicted on them by God, for abuſe of natural light. Theſe there are mentioned in the 18^th verſe. And in this verſ. 19. we have the formidable conſequence declared, That being paſt feeling, no remorſe of conſcience in them, They give up themſelves to all wickedneſſe with greedineſſe: Oh that this were only among Pagans! But how many have this natural, voluntary and judicial blindneſs and obſtinacy upon them under the light of the Goſpel? Yea, their eyes are more blinded, and hearts more hardned, where the means of grace have been contemned, then in the places where the name of Chriſt hath not been known. This black condition of Heathens being deſcribed, he compareth thoſe of Chriſtians with it, and ſo we have darkneſs and light here ſet together; And this the Apoſtle declareth, verſ. 20. But ye have not ſo learned Chriſt; Chriſt teacheth no ſuch wickedneſſe, yet becauſe many may have a bare knowledge, and a vain empty profeſſion of Chriſt, and live ſuch Paganiſh lives, he addeth a corrective to his ſpeech, which is worthy of all attention, If ſo be ye have been taught by him, as the truth is in Jeſus. This is an excellent limitation, men may know Chriſt, profeſſe Chriſt, and yet not do it, as the truth is in Jeſus; that is not to obey the Doctrine of Chriſt, as he hath commanded; Chriſt never required that thou ſhouldſt only make a profeſſion of faith in him, and then for thy life, that that may be full of vice and corruption, know, if you do ſo, you know not the truth as it is in Jeſus Chriſt. We have a like expreſſion, Coloſ. 1. 6. where the godly are ſaid, To know the grace of God in truth…, and Tit. 1. 1. There is the acknowledging of the truth after godlineſſe: Oh let ſuch hear, and let their ears tingle, and their hearts tremble, who come to Church, profeſs Chriſt, and yet runne in all exceſſe of riot! What doth any knowledge profit if it be not of the truth as it is in Jeſus, if it be not an acknowledgment after godlineſſe, thou denieſt the faith, and art indeed worſe then an Heathen? There is Theologia rationalia and experimentalis, as Gerſon, or Theologia docens and utens. It is this later, viz. an exerciſed experimental Divinity, that maketh a Divine properly: Therefore Ameſius his definition of Theologia is good, that it is Doctrius Deo vivendi, a Doctrine whereby we are taught to live unto God. Every wicked Chriſtian is worſe then a Pagan; But who will believe this report? Now that we may know what it is to know truth as it is in Jeſus, he inſtanceth in a twoſold effect or demonſtration thereof:

The firſt is, To put off the old man with the decitfull luſts thereof. This old man you heard is original ſinne, this muſt be mortified with the immediate iſſues thereof: So that a true knowledge of Chriſt doth not only cleanſe the ſtrems, but the fountain alſo, doth not onelyonly change the converſation of a man, but the heart, the affections, the whole man. It goeth to the root as well as the branches.

And the ſecond effect is in the Text, To be renewed in the ſpirit of your mind; p. 209wherein we are to obſerve the Duty, and the Subject of it. The Duty is foreign To be renewed; We read it Imperatively, but in the Greek it is the Infinitive mood, as alſo the Duty to put off, mentioned ver. 22. is in the ſame mood, for theſe Infinitives do relate to the Verb, being taught as the truth is in Chriſt, to be taught to put off, to be taught to be renewed; If ſo be we conceive of thoſe to whom Paul writeth, as converted already, then this duty of renovation, is to be underſtood of further increaſed and degrees. To be more renewed every day, for it is uſual with the Apoſtle to write to thoſe who are ſuppoſed to be in the ſtate of grace, that they ſhould be more ſanctified and reconciled to God. To be renewed, is to have the mind indowed with new Properties and Qualities; for ignorance, knowledge; for atheiſm and unbelief, faith; for ſinfull and vain thoughts, gracious and holy ones, &c. So that there are two extreame errours in the expounding of this:

1. Of the Illyricans, who as they held ſinne to be the ſubſtance of a man, ſo this renovation they muſt hold to be ſubſtantial, not accidental. But it's abſurd to ſay, a man muſt have a new ſoul eſſentially in regeneration.

The other extream is of Socinians, for they holding, There is no ſuch thing as original ſinne, they muſt needs ſay, That this renovation is only in regard of contracted ſinne, and external impiety in the life, not in reſpect of any inbred and inherent pollution in the mind: But this alſo is againſt the Scripture.

The ſecond thing in the Text, is the Subject of this renovation, The ſpirit of your mind. Concerning the difference between ſpirit and mind, many thoughts have been, but either it is an Hebraiſm, and is no more then the mind which is a ſpirit, or elſe ſpirit is taken for that which is the moſt ſublime, noble, and alſo moſt active and vigorous in a man. Thus Job 20. 3. we have the ſpirit of underſtanding, And Iſa. 11. 2. The ſpirit of wiſdom, the ſpirit of counſel, and the ſpirit of knowledge; Yea, it is ſometime applied to the vigorous and high actings of evil, as Hoſ. 4. 12. The ſpirit of whoredom; And the ſpirit of whoredoms, Hoſea 5. 4. So that when the Apoſtle doth not ſay, Be renewed in your mind, but in the ſpirit of your mind; This ſuppoſeth, That what is moſt choiſe, excellent and noble, even in the rational part of a man, called for its dignity foreign, yet this is all over polluted by original ſinne, and ſo needeth a renovation: As for thoſe who by the ſpirit would underſtand the holy Ghoſt, that is moſt abſurd, For how can we be renewed in that?

SECT. II.

THe Text thus opened, we may ſee two Doctrines in the womb of it, the firſt implied and ſuppoſed, viz.

1. That the mind of every man in all the choiſe operations thereof, is wholly polluted and ſtained.

2. Becauſe it is thus polluted that needs regeneration and renovation as well as any other parts.

The former Doctrine is only to my ſubject in hand; for now my work is to ſhew you, Wherein this contagion doth diſcover it ſelf? And I ſhall begin with that which hath the greateſt dignity in a man, and if that hath not eſcaped pollution, much leſſe may we think the other parts have; And if the eye be dark, how great muſt our darkneſſe be? And before we ſpeak particularly to that, let us ſay ſomething in the general about the ſubject wherein this original ſinne is ſeated.

p. 210SECT. III.

FIrſt, There hath been ſome, who have not ſo much ſeated it in the ſoul, as made the very ſoul and ſubſtance of a man to be original ſinne; So that we might properly and truly ſay, Man was ſinne it ſelf. The Author of this was Flaccius Illyricus, who in many things is to be praiſed for his diligence and induſtry, but he was of a turbulent ſpirit, very reſtleſs; inſomuch that in his ſtudies at firſt, he was ſo greatly tempted, that many times publick prayer was made for him in the ſolemn Aſſemblies. (Vide Horned. Sum. Controv. de Lutheraniſmo.) This man out of great earneſtneſs to oppoſe Papiſts, yea and the Lutheran Strigelius, who extenuated original ſinne, fell into another extream, making it to be the very ſubſtance of man. It is true, Some have excuſed him, as thinking his opinion was ſound, onelyonly his words were obſcure and dangerous, for he doth often diſtinguiſh between the Homo Phyſicus, and the Homo Theologicus, he maketh the Theological man, as he is in ſuch a conſideration to be onelyonly ſinfull. But ſurely it is as eaſie to underſtand Epicurus his Atoms, Pythagoras his numbers, Plato's Ideas, Ariſtotle's Entelechias, as Illirieus his Homo theologicus in the way he layeth it down, denying all along, that original ſinne is an accident. This opinion made a great rent among the Lutherans, whereof ſome were called Subſtantiarii, others Accidentarii, as Coceius the Papiſt relateth (Coccius Theſ. de peccato.) but this is to be refuſed with great indignation: Original ſinne is moſt intimately cleaving to us, inſeparably joyned to the nature of man, yet it is not the nature of man, for then Chriſt could not have taken our nature without ſin. Though therefore it be ſeated in the ſoul, and that moſt tenaciouſly, yet it is not the eſſence of a man: But of this more in its time.

Secondly, It is alſo a great Diſpute among the Schoolmen, Whether original ſinne be immediately and proximely ſeated in the eſſence of the ſoul, or in the powers of it? Whether becauſe it is firſt in the eſſence of the ſoul, therefore the underſtanding and will are corrupted? Or, Whether theſe powers are firſt polluted and infected by it? But this is founded upon a philoſophical Diſpute, Whether the ſoul and the faculties thereof are diſtinguiſhed: And therefore I ſhall not trouble you with it.

Thirdly, Some Papiſts have limited original ſinne onelyonly to the affections, to the inferiour and ſenſitive part of a man, as if ſinne were not in the underſtanding, and reaſon at all, but in the affections and fleſhly part onelyonly; But the more learned of the Papiſts gainſay this, and do acknowledge, that the mind as well as other parts is polluted with this leproſie.

SECT. IV.

Wherein Original Sinne hath infected the minds of all men.

THeſe things premiſed, Let us conſider, Wherein original ſinne hath infected the minds of all men, ſo that in reſpect thereof that is to be renewed. And

IFirſt, Horrible ignorance of God, and the things of ſalvation doth cover the ſoul of every man by nature, even as darkneſſe was upon the face of the deep. Thus Rom. 3. you heard the Apoſtle pronounceth generally, There is Rome that underſtandeth, or ſeeketh after God, No, not one. Hence alſo Epheſ. 5. 8. unconverted perſons are ſaid to be darkneſſe in the very abſtract, and that both becauſe of their original and acquired blindneſs of mind upon them; What could the p. 211wiſeſt and moſt learned of the world do in reſpect of any knowledge of Chriſt, if this were not revealed? for this cauſe it is called the Miniſtery, and the Goſpel is conſtantly compared to light, and all the world is ſaid, To ſit in darkneſs till this doth ariſe; ſo that our minds are by nature wholly ignorant about our ſelves, about God and Chriſt, which made our Saviour ſay to Peter, upon his confeſſion, That fleſh and blend had not revealed this to him: whereas then in the ſtate of integrity our minds were as gloriouſly filled with all perfections, and abilities, as the firmament with ſlarres, there was ſapience, in reſpect of God, ſcience, in reſpect of all natural things to be known, and prudence, in reſpect of all things to be done; now our eie is put out, and like Sampſon, the Philiſtims can do what they pleaſe with us, for this reſpect it is, that every creature is better then man, they have a natural inſtinct, whereby they know what is proper for them, Opera natura ſunt opera artis, or intelligeniae; They have as much knowledge ſenſitive (I mean) as they were made with at firſt, even the leaſt creatures and moſt deſpicable; yea God is, maximus in minimus, moſt wonder full in the leaſt things, which made Auſtin preferre Fly before the Sunne, and that he did more admire, Opera Formicarum, then Onera Camelorum, the wiſe workes of the Ant, before the heavy burdens of Camels: Thus all creatures have a ſuteable knowledge for their end in their way, only man is in horrible darkneſs, and is abſolutely ignorant about God or his own happineſs. Therefore thoſe opinions of ſome, who attribute a poſſibility of ſalvation to Heathens, by the natural knowledge they have, do in effect make void Chriſt and the Goſpel.

Secondly, Original ſinne doth not only deprive us of all knowledge of God in a ſaving way, but alſo filleth us with error, and poſitive miſtakes, whereby we have not only unbelief, but miſbelief, our condition were not ſo univerſally miſerable, if ſo be our mindes were only in a not knowing, or meer privative ignorance about God: but oh the groſs ſoul and abſurd perſwaſions men have naturally about God! The Atheiſme naturally that is in us, either denying or doubting about God; but eſpecially, the falſe and abſurd repreſentations of God to us; It is from the error in mans mind, that Polytheiſme hath ſo abounded, perſwading themſelves of many gods; yea, the idolatry that hath filled the pagariſh world, and under ſubtile diſtractions hath invaded the Church alſo, doth abundantly proclaim original ignorance and error in us about divine things; yea, the wiſer men, as the Apoſtle obſerveth, Rom. 1. They became the more fooliſh in their imaginations, turning the image of God into the likeneſs of the vileſt creatures.

But before we proceed, we muſt anſwer an Objection, that may be made to the Doctrine delivered; for it will eaſily be ſaid, That the corruption hitherto mentioned in the underſtanding is actual ſinne rather then original; Ignorance, Atheiſme, I dolatrical thoughts of God, theſe muſt neceſſarily be judged actual; and if it be ſo, Why do we aſcribe this to original? And indeed this Objection is commonly made by Papiſts, againſt the Poſitions and Confeſſions which the Proteſtants have made about original ſinne; for when they diſcribe the nature of it, they uſually inſtance in particulars, as horrible ignorance, Atheiſm, and diſſidence in the mind, &c. To this the Papiſts reply, ſaying, We confound actual and original ſinne; yea, when we bring that famous place. Gen. 5. 6. The imaginations of the thoughts of the heart, are onelyonly evil, and that continually, to prove original ſinne, they reply the ſame thing to that Text alſo.

Therefore to clear this, we are to know, that it is true, Atheiſme, ignorance; theſe are actual ſinnes, as they are put in exerciſe, but yet when we aſcribe them to original ſinne, we do not ſo much mean, the actual exerciſe of theſe evils, as the Proneneſs and propenſity of the heart to them: So that our meaning is, The heart of it ſelf is prone to all theſe actual wickedneſſes; Therefore p. 212though we name theſe as actual, yet you muſt underſtand them, habitually and ſeminally, there being an inclination to all that impiety.

Only the reaſon, why we deſcribe original ſinne thus, as if it were actual pollution, it is, Becauſe that it is a principle alwaies acting, it never ceaſeth; the ſparkes of this luſt are like thoſe of hell which never go out; as the heart of a man naturally, never ceaſeth its motion, ſo neither doth the evil heart of a man.

This difficulty being removed, let us proceed to diſcover further actings of original ſinne in the mind, and ſpirit of man, And

IIThe ſecond in order is, That incapacity, which is in every mans underſtanding about holy things: Divine and ſupernatural things are no more received by him, then a Beaſt doth apprehend the things of reaſon; We have this fully affirmed, 1 Cor. 2. 14. But the natural man receiveth not the things of God, neither can he know them, becauſe they are ſpiritually diſcerned; you ſee there is no habitude or proportion between the underſtannding of a natural man, and ſpiritual things, no more, then is between the bodily eie, and a ſpiritual: foreign, is one that doth, excolere animam, ſuch as labour to adorne and perfect the ſoul, with the moſt intellectual and moral indowments that are: a Tully, a Plato, an Ariſtotle, theſe, if brought to Goſpel-truth, are not ſo much as noctuae ad ſolem, Owles to the Sunne-beames; To this purpoſe alſo, Rom. 8. 7, we have not only this truth aſſerted, but alſo aggravated, where the carnal mind is ſaid, To be enmity againſt God, and it is not ſubject to the Law of God, neither can it be. By which places of Scripture, it is evident, That the mind of man, hath an utter incapacity, as to any divine things. Indeed there is a paſſive capacity, as ſome expreſs it, and ſo the mind of man is ſuſceptible of holy truth, and ſuch a capacity is not in a beaſt; as that is not capable of ſinne, ſo neither of regeneration; But then there is an active capacity, when the ſoul by ſome ability and power of its own, is able to move to theſe ſupernatural objects; and thus the underſtanding of the moſt learned in the world, cannot of it ſelf receive it, and therefore faith is ſaid, To be the gift of God; ſo that we may juſtly abhorre the Arminians, Probitas animi, and Pia doxilitas, which they make preparatory or main part to converſion: Now there is a twofold receiving of divine Truths.

1. Speculatively, by a bare dogmatical aſſent; and even thus, none by nature can receive the Truths of God; for the Phariſees though they heard Chriſt preached, and ſaw the miracles he did, yet they did not believe with ſo much as a dogmatical faith.

2. There is a practical, and experimental receiving of holy Truths in the power of them, which is here called, the knowing of Truths, as they are in Jeſus, and this much leſs are we able to receive: To the former is required the common grace of God; To this a more ſpecial one. Wonder not then, if you ſee men, even the moſt learned, naturally ſo brutiſh, ſo ignorant about divine things, That they have no more underſtanding, and apprehenſion about heavenly things, Oh bewail original corruption, which maketh thee ſo unteachable, ſo untractable! Why doth not every Scripture-truth, every powerfull Sermon have its full and powerfull operation upon thee, but becauſe it doth not me et with a preparedand fitted ſubject?

IIIThirdly, Original ſin polluteth the underſtanding, by making it to incline to curioſity, and a prying into ſuch things, which God hath not revealed. Adam's actual ſinne, which is our original imputed one, was partly this, They deſired to be as gods, to know good and evil, which hath left its impreſſion upon all: Like the Bethſhemite, we deſire to be looking into the Ark. The Apoſtle, 1 Cor. 4. 6, as he would not have the Corinthians, think of men, above that which is written, ſo much leſs of God contrary to that which is revealed: p. 213This is a great evil upon the underſtandings of men by original ſinne that now the mind is not contented with the rule God hath given it; They think it a ſmall and contemptible matter to know no more then what may be known by the Scripture, but they affect extraordinary things; This curioſity is that which filled the Church once with ſo many Schoolemen and their Queſtions, as Aegypt was once with Caterpillars. It is true, School-divinity hath its uſe, and ſo farre as they deal ſolidly, and improve natural reaſon in any point, they are very admirable; but when once they fall into their uſeleſs, unprofitable and ſublime Queſtions, where neither the Word of God, or ſure reaſon can conduct them, then they vaniſh like ſmoak in the air: how raſh are they in their Diſputes about Angels? With what nice conceits have they obſcured the Doctrine of the Trinity? Inſomuch that we may ſee much of original ſinne in them, inclining and hurrying of them to a bold and venturous determination of ſuch things, which God hath not manifeſted; ſo that none of their ſeraphical, ſublime, or angelical Doctors, could begin their Diſputations, as John his Epiſtle: That which we have ſeen, we have heard, and our hands have handled; 1 Joh 1. 1. Though therefore the Schoolemen have in ſomethings their great uſe, yet in their difficult niceties, which are but as ſo many cob-webs, there they are as much to be ſlighted; as one king did a man, who boaſted, he could ſtand at a diſtance and throw a grain of corn through the eie of a needle. Again this original curioſity of the mind, venteth it ſelf in all thoſe Magick Arts and Witchcrafts which have abounded in the world; as alſo in judiciary Aſtrology, and ſuch deceitful impoſtures, men affecting, as Adam did, to be like God, to be able to declare the things that are to come. Act. 19▪ 19. They are called, curious arts. Furthermore this curioſity of the mind is ſeen, in nauſeating and diſdaining known things, and what are already diſcovered, and ambitiouſly thirſting to find out ſome Veritas incognita, as others have done Terra incognita, To bring ſuch new things to the world, that were never knowen, or heard before: It's from this ſinful curioſity, that men forſake the good Truths of God, and runne after hereſies, errors, and whatſoever hath novelliſme in it: ſo that he, who would examine himſelf about his regeneration, muſt look to the renovation of his mind in this particular, as well as any other.

Fourthly, Original ſinne diſcovereth it ſelf in our minds, by the vanity that IIIIthey are filled with, 1 Cor. 3▪ 20, The Lord knoweth the thoughts of the wiſe, that they are vain; If the thoughts of wiſe men (without the Scripture) be vain, how much more of men, who have no more then natural ability? And certainly this muſt needs be a very heavy cenſure upon man, that he who hath the beſt parts, the greateſt underſtanding, yet till grace ſanctify, he is but a vain man; His mind is a vain mind, his underſtanding is a vain underſtanding; many waies the vanity of it might be diſcovered, as thus, The underſtanding of man is naturally more affected with pleaſing things, then with ſolid and ſound Truths; it is more affected with words, language, jeſts, and merry tales, then with that matter which tendeth to ſpiritual edification; Is not this a great inſtance of the vanity upon our minds? to regard leaves more then fruit, chaff more then good ſeed, pictures and ſhews more then ſubſtances: whence ariſeth that delight in embroydered language, in playes and Comedies, and in Romances, and ſuch bubles, and empty vapours, but from a vanity upon mans mind? To be pleaſed with ſtories, and merry tales, more then a powerfull and divine Sermon? Is not this, becauſe mans mind is vain? Since mans fall, as the will, though a noble part of the ſoul, yet doth act dependently and ſlaviſhly to the ſenſitive appetite; we will not what is good, and the acceptable will of God, but what our ſinful affections ſuggeſt to us: ſo the underſtanding, though the ſatred faculty, (as it were) of the ſoul, yet p. 214acts dependently on the fancie, and ſo what tickleth and pleaſeth that, the mind alſo is moſt affected with. Auſtin did much confeſs and bewail this vanity of his mind, whereby he did diſdain the ſimplicity of the Scripture, and deſired to hear that eloquent Ambroſe, not out of love to matter, but to words; This is a childiſh vanity, like Children that delight in a Book for the pictures that are in it, not the matter contained therein. This vain mind hath ſometimes affected both Preacher and Hearer, what applauded Sermons have there been, and yet nothing in them but deſcanting upon words, and affecting a verbal pomp, being like the Nightingale Vox & preterea nihil, like Puppets ſtuft with bumbaſt, having no life at all within them? and all was accounted prating that was not ſuch a wordy preaching. And, truely, this vanity hath much infected the mind of hearers; men coming to the Word preached, not as to hear the Oracles of God, with fear and trembling, but as to the Schooles of oratory, looking to the powdring of their words, and the dreſſing of the language, as much as to the ſetting and ordering of their own hair; Is not this a great evil and vanity, thus to regard the healing of the finger, when the heart is deadly ſick? If thy mind be renewed in this, it will alſo appear, and for that vanity, there will be ſolid gravity.

VFifthly, Original ſinne filleth the mind with exceeding great folly; So that no man born a natural fool is more to be pitied, then every man who by nature is a ſpiritual fool. Thoſe conceited wiſe ones of the world, who condemne the godly for a company of fools, they are fools in the higheſt degree, as may eaſily be evinced: If ſo be (Job 4. 18.) God is ſaid, To charge his Angels with folly, (and that, as ſome expound,) even the good Angels themſelves, becauſe that wiſedome they have comparatively to Gods, is but folly; how much more is this true of man fallen, who hath loſt that wiſedome God once beſtowed upon him? If you ask, Wherein doth a natural mans folly appear? Truly in every thing he doth, Eccl. 10. 3, His wiſdom: faileth him, and he ſaith to every one, he is a fool; Every oath, every lie, every drunken fit proclaimeth a man to be but a fool; If he had the wiſedome of Gods Word he could never do ſo; eſpecially the folly of man by nature is ſeen theſe waies.

1. In making himſelf merry with ſinne. It is jollity and ſport to him, to be fullfilling the luſts of the fleſh, and is not this folly, to be playing with the flames of hell? as you ſee fools go laughing to the ſtocks, ſo do they to hell, Prov. 10. 23, It is a ſport to a fool to do miſchief; herein then thy fooliſh mind is ſeen, that thou canſt laugh and ſport it ſo in the actings of ſinne, which are the preparatoryes to thoſe everlaſting burnings in hell.

2. Thy folly by nature is ſeen, In preferring a creature before God; what is this but the fools bable before the Tower of London, as the Proverb is? yet this folly is bound up in every man, till grace make him wiſer; he loveth the creature more then God, he had rather have a drop then the ocean, earth then heaven, dirt then gold; Is not this greater folly then can be expreſſed? yet till regenerated, ſuch a fool thou art, though thou art never ſo wiſe in thy own conceit.

3. We are naturally fooliſh, In that we attend only to thoſe things that are for the preſent, and never at all look to eternity; becoming herein like bruit beaſts, that regard only what is before them. Moſes doth in the name of God wiſh, Oh that my people were wiſe (Deut. 32. 29.) that they would underſtand their latter end! It is wiſdome to look to the future; hence they ſay, Prudens, is, qusſi porro videns, he ſeeth a farre off; but take any natural man, doth all the wiſdome he hath, ever make him to attend to eternity? what will become of him at the day of judgement? now he is at eaſe, and in good liking, but what ſhall he do, when that great day ſhall come? he is farre from Hierem's temper, thinking he heard alwaies that terrible noiſe ſounding in his p. 215eares, Ariſe and come to judgement; Oh thy folly then! who doſt in effect ſay, Give me that which is ſweet here, though hereafter I be tormented to all eternity.

4. Thy folly is abundantly diſcovered in this, that thou takeſt no paines to know the beſt things, the chiefeſt things, the things that moſt concerne thee. Naturally thou knoweſt nothing of God, or Chriſt, or the way to heaven, which yet is the proper end for which God made thee; if folly did not reign in thy underſtanding, thou wouldſt not be ſo careleſs herein: Thou art carefull to know how to live in this world, but not how to live eternally in the world to come; Thou knoweſt how to buy and ſell, how to plough and ſow, but knoweſt not the principles of Religion, which muſt ſave thee, Doth not this proclaim thy folly?

5. Original ſinne is diſcovered in our fooliſh mind, By the inconſiderateneſs that it is guilty of. It's want of conſideration that damneth a man. Intellectus cogitabundus eſt principium omnis boni, Pſal. 50. Oh conſider this, ye that forget God Did a man conſider the majeſty of God, the dreadfullneſs of hell, …he ſhortneſs of the pleaſures of ſinne, the mortality of the body and the immortality of the ſoul, How could he ſinne? This fooliſh inconſiderateneſs maketh man, though mortal, to procraſtinate his converſion, he is alwaies beginning to repent, beginning to reforme, Inter caetera mala, hoc habet ſtultitia, ſe…per incipit vivere.

6. Not to inlarge in this, Thy folly in thy mind is ſeen, By thy imprudence and injudiciouſneſs; Thou doſt not judge godlineſs, the favour of God and grace, better then the whole world; as the child thinketh his nut better then gold, Sapiens eſt cui res, ſapiunt prout ſunt; if thou wert wiſe, things would ſavour to thee as they are, earthly as earthly, heavenly as heavenly; ſo that the folly of man naturally is ſeen in this, that he ſavoureth not the things of God, he hath no judgement to eſteem of the true pearl, and therefore will not part with the leaſt thing to obtain it.

Sixthly, The mind hath loſt its ſuperiority in reſpect of the other parts of the VIſoul, and its ſubordination to God; both which were the great perfections thereof; For ſuperiority and preheminency, the mind is now debaſed, and this light is put now, not under a buſhel, but a dunghill. God indowed man with underſtanding, that it might be like a Queen in the ſoul, directing and ordering all actions to true happineſs, Though the will be chief in power and efficacy; yet the underſtanding is in direction and counſel; Inſomuch, That the will is called caeca potentia, a blind power of the ſoul, being eſſentially ſubordinated to follow the dictates of the underſtanding; and if the will be thus ſubordinate, that is called a rational power participativè, though not formaliter: no wonder then if the ſenſitive and affectionate part of a man, his love, his grief, his anger, theſe were not to riſe or ſtirre, but as the underſtanding did give orders to them; Thus was the underſtanding of a man placed in him, as the Sunne in the Firmament, to give light to all the powers of the ſoul; but now by original corruption it's dethroned, it's ejected out of its power, and is made a ſervant to every luſt that reigneth in the will, and the affections; hence it cometh about, That whatſoever a mans corrupt heart carryeth him unto, preſently the mind of man, being like a bribed advocate, pleadeth for the lawfullneſs and the neceſſity of it. It is true indeed, we have a rule in Divinity, Nem… poteſt credere, quia vult, No man can believe a thing to be true, meerly becauſe he will, but yet the will and affections can ſo divert the underſtanding, or put miſts and pretences before it, that now it's become like the Sunne in a foggy miſty day, that cannot put forth its light: ſo that if you do ask, What is the true original cauſe of all heretical opinions, and corrupt practiſes? you may ſay, It's becauſe the mind doth not keep up its primitive power. As the reaſon p. 216given in the Judges, why ſo much Idolatry and other wickedneſſe was committed, was, becauſe there was no King (no Governour) in Iſrael, every one did that which was right in his own eyes. Thus if you aske, Whence is that confuſion in a mans opinion, in a mans practices? It's becauſe the mind of a man is degraded, the will is carried out to what it liſteth, every ſinfull affection and paſſion doth what it pleaſeth; So that whereas all our affections and actions ſhould have their firſt riſe from the guidance of the minde; Now our luſts and affections doe firſt move, and then the underſtanding is imployed to defend and excuſe the lawfulneſſe of them: Oh then bewail this ſad deſolation come upon thee! Thy minde and judgement are become ſlaves and vaſſals to every unlawfull way, to plead for that, to defend that, to excuſe that: Thus (as the Scripture) when it ſpeaketh of a civil deſolation, making a confuſion upon the Governours thereof, ſaith, The heavens are turned into blackneſſe, or, The Sunne and Moon into blood; ſo it is now upon the face of a mans ſoul; if reaſon and judgement were ſtrong enough to doe their office, there would not be that inſolency of the affections, and rebellion in our wils, which doth now wholly overpour us.

The ſecond thing in this particular is, The ſubordination of it to God, and to his Rule. The mind of a man did then wholly follow the Rule God had preſcribed it. To believe, to think, to judge, as the Rule was, but now it's become heretical. It's prone to chooſe an opinion of its own, a Doctrine of its own; Although the word Hereſie in it ſelf, ſignifie neither good or evil, and therefore in Euſebius, Conſtantine applieth it to the Chriſtian Religion, calling it hereſie, as Tertullian doth the Chriſtian Religion Secta, a Sect; yet in Eccleſiaſtical Writers, if not conſtantly in the Scripture, it is uſed in an ill ſenſe, and ſignifieth an election or adhering to a way of our own deviſing, and not that which is commanded by God. Tertullian cals Adam's ſinne hereſin, becauſe committed of his own choice againſt Gods will: Inſomuch that though there may be many particular cauſes of hereſies, as ignorance, pride, diſcontent, covetouſneſs, and ſuch carnal principles; yet the main is, that proneneſs in the mind to lift up it ſelf againſt God and his Rule, having loſt its primitive ſubordination to God. This want of ſubordination to God and the Scriptures, is notably ſeen in Heretiques, who when they perceive Scripture againſt them, rather then ſubmit, they will be guilty of Scripture-ſlaughter, as Tertullian called it, Marcion (ſaith he) cometh not with Stilo ſed Machara, draweth his ſword, and detruncateth a great part of Scripture: Others, though not ſo audacious, yet becauſe they will not ſubmit, do not Materiam ad Scripturas, but Scripturas, and Materiam accommodare, not ſubmit their opinions to the Scripture, but the Scripture to their opinions. Valentinus openly profeſſed, He did amend the Goſpel.

VIISeventhly, Herein is original corruption greatly depriving the mind of a man, In that it maketh a man pro…e to deceive and coſen himſelf, ſo that ſinne is preſented as sweet or profitable, and good to be imbraced, holy things are preſented as difficult and irksom; Eſpecially this ſelf-deceiving is ſeen in the judging of our ſelves good and right, when indeed we are abominable and loathing to God; Whence is it that every mans ways are clean in his own eyes? Whence is it that every man is a Pagmalion in love with himſelf, or rather a Phariſee to juſtifie himſelf? Yea, as it is, Pſal. 50. 21. They judge of God like themſelves, loving what they love, pleaſed with what they pleaſe: As the Ethiopians, though Chriſtians, yet worſhipping the Virgin Mary, paint her like a Blackmore, becauſe they are black: Now what a fearfull pollution is this, to deceive our ſelves about God, about ſin, about godlineſs, our own ſouls? So that when we can have a pretence, or a colour to juſtifie our ſelves, then we rejoyce: This ſelf-deceiving is often taken notice of by the Scripture, p. 2172. Pet. 2. 13. Gal. 6. 3. 1 Cor. 6. 9. & Jam. 1. 22. it's foreign, Deceiving your own ſelves, putting a fallacy, or a falſe ſyllogiſme upon our ſelves; And indeed it might be eaſily ſhewed, how many falſe ſyllogiſmes a man impoſeth upon himſelf; Doth not Preſumption argue à diviſis ad conjuncta, from the means divided, yet to obtain the end? Yea, in every prayer, in every religious duty the natural man taketh, Non cauſam pro causâ, becauſe he performeth theſe duties, he thinketh he ſerveth God, whereas it is not an holy principle, or gracious motive putteth him upon them, but formality, cuſtomarineſſe, or ſome other inferiour motive; Thus every natural man deceiveth himſelf by falſe cauſes, he thinketh he repents, he loveth God, he hath a good heart, he ſhall be ſaved, when alas all this while thou art deceived, and deceiving of thy ſelf; Mourne then under this native-pollution, that thou art ſo deceived in all things about thy ſelf, about the work of grace, about what is fleſh, and what is ſpirit, that thou art deluded in all things, and takeſt counterfeit for that which is true and genuine. Under this head we may comprehend all that craft and ſubtilty in men (as in the Jeſuites) to maintain Idolatry or Hereſie; For the Devil as at firſt, ſo ſtill he delights to uſe Serpents, becauſe they are more crafty then others; The craft alſo in man naturally to do miſchief, (for which they are compared in Scripture to Foxes,) doth declare, how original ſinne hath all over infected the mind.

Eighthly, The great pollution of original ſinne upon our minds is ſeen, In the VIIIproneneſſe to vain, idle, ſinfull and …oving thoughts, ſo that theſe do diſcover an unclean fountain of the heart more then any thing. Whence do theſe ſparks ariſe, but from that furnace of ſinne within thee? The Air is not fuller of Flies; Aegypt was not fuller of Frogs, then every mans heart is naturally of idle, vain, fooliſh and impertinent thoughts; Thoughts, they are the immediate product and iſſue of original ſinne; The firſt born, they are ſtreams that come immediately from the fountain: Now certainly, if a man had by nature an holy ſanctified mind, he would alſo have holy and ſanctified thoughts. Think you that Adam in integrity, or the good Angels are troubled with thoughts as we are? For all the while a man is natural, he never had a good thought in him, he might have a thought of good, but not a good thought; For as every Cogitatio mali, is not Cogitatio malâ. We may think of evil to abhorre and deteſt, and this thought of evil is good; So in a natural man, though he may have a thought about good, yet it is not in a good manner, and therefore evil, though the object matter be good; What then will proſtrate thee, and make thee lie grovelling upon the ground, loathing thy ſelf, if this do not? Amongſt the millions and millions of thoughts which thou haſt, there is not one, but it is either vain, proud, idle, or impertinent; yea our thoughts are not in our own power, no more then the birds that flie in the air, but they ariſe antecedently to our own will and deliberation; And certainly, if vain thoughts be ſuch a burden to a regenerate man, if they do captivate and inthrall him, which made one cry out, Libenter (Domine) bonus eſſe vellem, ſed cogitationes meae non patiuntur, I would gladly be good, but my thoughts will not ſuffer me; No wonder, if to the natural man, who is under the power of original ſinne, that ſinfull thoughts hurry him away without any reſiſtance.

Ninthly, Original pollution doth greatly defile the mind of a man in the mutability IXand inſtability of it? Inſomuch that the judgement of every natural man, deſtitute of true light and faith, which doth onelyonly conſolidate the ſoul, is like a reed ſhaken with every wind; he is mutable and various, ready every day, or every year to have a new Faith, and a new Religion; This maketh the Apoſtle inform us, That one end of the Miniſtry, Epheſ. 4. 14. is, That we be not p. 218carried away with every wind of Doctrine; Such empty ſtraws and feathers are we, that any new opinion doth preſently ſeduce us; and therefore the Scripture doth preſs a ſound mind, and an heart eſtabliſhed with grace, which is the ſpecial preſervative againſt ſuch inſtability. Aquinas maketh this the reaſon of the good Angels confirmation in grace, and that they cannot now ſinne, becauſe ſuch is the perfection and immutability of their natures, that what their underſtanding doth once adhere unto, they cannot change. Indeed it is thus with God, that his knowledge is unchangeable, but there is no reaſon to attribute this to Angels, and therefore their confirmation in good, is not ſo much to be attributed to any intrinſecal cauſe in themſelves, as to the grace of God eſtabliſhing them; But how farre ſhort was man newly created of ſuch immutability? How much more then man fallen? From this pollution it is, that we have ſo many apoſtates, that there are Seekers, that there are ſo many Neutrals, that there are ſo many who think any, in any Religion may be ſaved. It is true, there may be a juſt cauſe of changing our minds in Religion, as when educated in Popery, or when we have received any heretical opinions, but I ſpeak here of that inſtability which is naturally in the mind of a man, that though he be in the truth, yet there is a proneneſs to deſert it, and to diſcover much lenity in the matters of Religion. The Remonſtrants go too farre this way, commending this ſinfulneſſe under the name of modeſty and humility, and therefore, though in Fundamentals they will grant we may ſay, This our faith is, This we doe believe, yet in other points (which though not fundamentals, yet the errors about them may greatly derogate from the glory of Chriſt and his grace, as alſo much prejudice the conſolations of thoſe who truly fear God, as their opinions do.) They commend thoſe expreſſions, Ita nobis videtur, and Salvo meliorum judicio. It is our ſententia, not our fides: Now if this were ſaid only in ſome points, diſputed amongſt the Orthodox, that are at a great diſtance from Fundamentals, it might be received; but they extend this further, if not to the foundation-ſtones, yet to thoſe that immediately joyn to them, and ſo do foreign, remove ſuch things that will in time endanger the whole ſtructure of Chriſtianity, and ſo from Remonſtrantiſme proceed to Socinianiſme, which is adificari and ruinam, as Tertullian expreſſeth it (De praeſc.) Such an edification many unſetled ſpirits meet with.

XTenthly, Original ſinne doth pollute the mind of a man with pride and vain-glory, ſo that he is eaſily puffed up with his own conceits, and altogether ignorant of his ignorance. The Apoſtle Col. 2. 18. ſaith of ſome, Vainly puffed up with a fleſhly mind. This Tumor, this Tympany in the mind hath been the cauſe of moſt hereſies in the Church. The Gnoſticks boaſted in their knowledge, and had their name from it. The Eunomians did vainly and blaſphemouſly brag, That they knew God, as well as he knew himſelf. And ſome in theſe later dayes have not been afraid to compare themſelves above the Apoſtles for gifts and illuminations. So that whereas every one ſhould with wiſe Augur, ſay humbly, I have not the underſtanding of a man, I am more bruitiſh then any man: Or with Auſtin, when one admiring his learning uſed this expreſſion, Nihil te latet; he anſwered again, Nihil triſtius legi, becauſe he knew the falſhood of it, becauſe of his ignorance even in innumerable places of Scripture: They equalize themſelves to Angels, yea to God himſelf. This pride, this ſelf-conceit is a worm bred in the roſe, and the more parts men have, the more doth this diſeaſe increaſe. Matthew Paris relateth of a great Scholar, much admired for his learning, who in his Lectures once in the Schools, proving the Divine Nature, and alſo Incarnation of Chriſt with mighty applauſe, did moſt arrogantly ſay, That Chriſt was beholding to him for this Diſpute, that he owed, as it were his Divine Nature to his learning, as if he had not been God, if he had not proved it; upon which blaſphemy p. 219he was immediately ſtricken with ignorance, and ſuch ſottiſhneſſe, that he was afterwards taught the Lords Prayer by a little childe. This pride of minde is worſe then all other pride; And certainly that is a great effect of original ſinne upon us, that we are apt to take ſuch contemplative delight about our own notions and apprehenſions, being therein guilty of ſpiritual fornication. This pride of minde is ſeen alſo in owning and defending even the truths of God, not as his, but as they are our own opinions, out of which we may raiſe our owne glory, whereas truth is not mine, of thine, or a third mans, but the Lords, Cave ne privatum dixeris ne à veritate privemur.

Eleventhly, Original ſinne polluteth the mind in regard of the difference and diverſity XIof thoughts and judgements of men in the things of God. Had Adam continued in the ſtate of integrity, all had been of one mind, of one way: In Heaven alſo, when all imperfection ſhall be done away, they ſhall all think and ſpeak the ſame things; but now there are diviſions and different ways in Religion, one admiring that which another condemneth, which proclaimeth that man hath a Babel upon his underſtanding. It is no wonder, that among Philoſophers there were ſuch infinite Sects; for if you view that part of the world which owneth the Chriſtian Religion, what varieties, what differences, what oppoſitions are there, and that though we have the Scripture to guide us? This doth evidently manifeſt, That the mind of man is filled with deep pollution by original ſinne.

Twelfthly, The horrible pollution of the mind is ſeen in its aptneſſe to receive all XIIthe Devils impreſſions and deluſions, ſo that the moſt horrid and dreadfull blaſphemies that can be imagined, have yet been entertained and broached by ſome men. Now the Devil could never poſſeſſe the mind of a man ſo, but becauſe of this original corruption. Some there were called Caiani, that boaſted of Cain, and commended Eſau, yea Judas, and that he did not ſinne in betraying Chriſt. Some have called the holy Trinity, Triceps Cerberus. Some have thought themſelves Chriſt, and the Spirit of God. Now how could theſe devilliſh deluſions be ever believed, if the mind had been free from ſinne? The Enthuſiaſmes; The Revelations that the Monaſterii Anabaptis, as alſo John of Leiden pretended to, upon which they acted reſolutely and violently, may abundantly teach us, what monſtrous births the minde of a man will deliver, if left to it ſelf: So that what is ſaid of the Devil incubus, bodily, is much more true of the minde: What will not the underſtanding of a man believe, and be reſolute for, when it hath once, (Pleniorem gratiam à Diabolo) obtained more of the Devils grace, as Tertullian ſpeaks ironically of ſome Heretiques, De praeſc.

Thirteenthly, In this is original pollution diſcovered, that the knowledge we XIIIhave, and the light we enjoy▪ whether imbred or acquired, without Gods grace we are the worſe for it; So that our underſtanding in us is but like a ſword in a mad mans hand, by it we fight againſt God, and ſet with all enmity againſt divine things. The more knowledge without grace, the greater oppoſition to Chriſt. The learned men very often have been the Patriarchs of all hereſies; They brought in a Stoieum, Platonicum, Dialecticum Chriſtianiſmum, as Tertullian ſpeaketh; They brought in a Platonical, an Ariſtotolical Chriſtianity: Inſomuch that Religion hath ſuffered farre more from unſound learning then ignorance, though indeed ſanctified learning hath been greatly inſtrumental to propagate the Kingdome of Chriſt.

Laſtly, The mind is polluted and weakned by original ſinne, even in the knowledge XIVof natural things: Inſomuch that there is little or nothing known certainly by us; Our knowledge cometh in by the ſenſes, and they (as Philo alludeth) p. 220like Lot's children make their father drunk, they hinder us of true knowledge. The Academici thought nothing was known certainly in natural things; And Cerda on Tertullian makes Lactantius and Arnobius to incline to that opinion; Certainly, our knowledge in natural things is very weak and confuſed. The Devil indeed, though he hath loſt all ſpiritual knowledge, yea, and (as ſome ſay) is wounded much in his natural abilities, yet ſtill he retaineth much knowledge, called therefore foreign, but man hath a body that doth much clogg and preſſe down his ſoul, and hence his ignorance is greater.

Thus we have in a ſhort Table repreſented the manifold pollution upon mans underſtanding by original ſinne; more particulars happily might have been inſtanced, but theſe may ſuffice to make us aſtoniſhed and amazed at our ſelves: Oh how incurable art thou when thy mind is thus defiled! that is the watchman in thy ſoul to keep off all ſinne, and if the watchman be blind, how hopeleſs is it? It's this that makes ſuch an obſtruction in converſion, which is wrought firſt upon the mind; while therefore that ignorance, that folly, that unbelief reigneth there, no Miniſtry, no Preaching doth any good: Oh that thou didſt know thy ignorance, what a beaſt thou art! How fooliſh and deſtitute of all true wiſdom? How quickly then wouldſt thou ſpread out thy arms to receive Chriſt in the fulneſſe of his Offices? Yea it's the corruption on your minds that makes you not able to underſtand even this Sermon: Oh then be as thoſe blind men, crying and praying, Lord, that we might receive our ſight!