A Treatise of Original Sin, Part 4 · Chapter 1
CHAP. I.
Of that Propenſity that is in every one by nature to Sinne.
SECT. I.
This Text explained and vindicated from Socinian Exceptions.
JOB 15. 16.
How much more abominable and filthy is man, which drinketh iniquity like water?
THe laſt particular to be treated upon concerning original ſinne, is the immediate effects thereof, which we now come to diſcover; and whereas they are many, ſome general and ſome particular, as the paines inflicted upon women▪ in child-bearing; the general are the curſes that are brought upon the whole world, and every part thereof. I ſhall limit my ſelf only to thoſe that belong to mankind, and are inſeparably annexed to every individium herein: Now theſe effects they are either spiritual or temporal.
I ſhall begin with the ſpiritual, and firſt pitch upon that propenſity and vehement inclination which is in every one by nature to ſinne: This plainly demonſtrateth there is a ſinful and corrupted principle within, elſe all mankind would not be ſo prone and inclining to evil as they are, and this Text will abundantly confirme us of the ready and delightfull propenſity that is in every man (none exempted) to that which is evil; They are the words of Eliphaz one of Job's friends, who taketh an Argument from this proneneſs in mans nature to ſinne to humble Job, and to make him more patiently ſilent under Gods heavy hand upon him. Job indeed acknowledgeth this very truth, Chap 14. 4. and doth from thence debaſe himſelf under Gods dealings with him, but Eliphaz repeateth this again, either becauſe the moſt holy that are, though they ſometimes affect their hearts with divine truths, and do make a bleſſed improvement of them, yet at other times when the temptation is violent, they need to have the ſame truths ſuggeſted to them again by others, or elſe though Job was convinced, that man being thus unclean, he might well be moral, and ſubject to diſeaſes, yet happily he did not ſee the righteouſneſs of God, in inflicting extraordinary judgements ſuch as his were upon a godly man, delivered from the dominion of this original pollution, and walking with all integrity of heart, as Job was perſwaded he did. Eliphaz therefore maketh uſe of this Truth about mans ſinfulneſs, ſtill to bring Job lower in his own eyes, and to make him exalt God, and indeed there is no truth ſo greatly accommodated to bring a man off, yea though godly in an high degree from all ſelf-confidence, as alſo all repinings and murmuring under the ſeverity of God, as this about original ſinne. Now Eliphaz to aggravate this the more, doth at the 14. Verſe ſpeak interrogatively: What is man that he ſhould be clean? and then exegetically explaining this he addeth, and he that is born of a woman that he ſhould be righteous: So that by cleanneſs is meant righteouſneſs, and there is alſo the reaſon given why none is righteous, even becauſe born of a woman; So that it is plain all this ſinfulneſs cometh by natural deſcendency from our parents. The firſt Hebrew word ſignifieth, that a man hath no innocency, ſo that he hath not any cauſe to complain or murmure under Gods judgments be they never ſo heavy, and the other denoteth that he hath no righteouſneſs whereby he is able to anſwer God, if called to his Tribunal; and the word for man ſignifieth him a miſerable wretched man incurably wretched. This propoſition is aggravated à majori, Behold he putteth no truſt in his Saints, yea the heavens are not clean in his ſight. By Saints ſome have underſtood the godly Patriarches of old, but if we compare this with Job 4. 18. It is plain he meaneth Angels, and if we underſtand it of evil Angels, it is plain they proved Apoſtates, there was no truſt in them, they forſook their habitation as if they did contemne it and were weary of it; or if of good Angels, then it is plain that God neither did put any truſt in them as of themſelves, for it was the power and grace of God which did confirme them, ſo that of themſelves they would have apoſtatized as well as the reſt; Eliphaz addeth for amplification ſake, The heavens are not clean in his ſight. By heavens we are to underſtand metonymically the Angels who dwell therein, and theſe are ſaid to be not clean in his ſight, comparatively to the purity and holineſs of God, for as the being of the moſt noble creature is even nothing at all to his infinite Eſſence, ſo alſo is their righteouſneſs; ſome underſtand the heavens without any Trope, as if they were ſaid to be not clean, becauſe they are ſubject to vaniſh away, becauſe they ſhall wax old as a garment, Pſa. 102. 27. and there ſhall be made new heavens. 2 Pet. 3. 7. Cajetan as Pineda (in loc.) obſerveth from this place, and many others, alwayes taketh occaſion to broach his opinion, That the heavens are animated and ſubject to ſinne, but that opinion is rejected as abſurd, though it ſeemeth to be Ariſtotle's opinion that caelum eſt animatum. If then it be thus with Angels, who are ſuch glorious ſpirits, and and have not the leaſt blemiſh in their natures comparatively to God; no wonder that my Text is brought in with an how much more abominable is man, &c. wherein we have man deſcribed from his property and …ition be is in by nature. And ſecondly the effect, as a ſign demonſtrating of this: The property is two-fold, abominable, even as a carkaſs is abominable that hath loſt the ſoul which did animate it, ſo is man being made carnal and natural, having loſt the Spirit of God and his image; Abhominable, that denoteth ſuch loathſomeneſs that we cannot endure to behold or come near the object loathed, that we cannot endure the ſight of it; ſuch a thing is man naturally in the eyes of God, the Hebrew word for man is the ſtrongeſt man, or the moſt famous and beſt of men naturally; and indeed this is to be applyed even to regenerate men alſo, ſo farre as original corruption hath ſtill any vigorous actings in them, (for ſo ſome think,) Job was not ſenſible enough, though otherwiſe godly, of the contaminating power of original ſinne in him, whereby his beſt duties had ſome impurity, and ſo God might juſtly bring all that evil upon him he did; Thus man is abominable and loathſome in the eyes of God, and he ought to be ſo in his own eyes, to his own ſelf, a natural man ſhould not be able to bear or endure himſelf, becauſe of that loathſome ſinfulneſs that doth adhere to him: how much are Pelagian-Doctrines that cry up a purity in mans nature, contrary to this Text? Oh that God would mercifully do that to ſuch corrupt Doctors, which God threatens in anger to the prophane ſecure ſinner, Pſal 50. 21. I will reprove thee, and ſet in order before thy eyes, the original doth not name what, the tranſlator addeth his ſinnes, ſome adde thy own ſelf, which cometh all to one, I will ſet thy ſelf before thy ſelf, and all thy ſinnes, in the ſeveral kinds and grievous aggravations of then; The Hebrew word is military and taken from ſetting a battell in aray againſt another; Thus God ſaid he would do, and what a mercy is it to a man, when all our ſelf-love, ſelf-flattery, and ſelf-fullneſs ſhall be removed, and God ſhall ſet our ſelves in all our loathſomeneſs and deformity before our ſelves; What burdens would we be to our own ſelves? but this is Gods work, humane ſpeculations and moral inſtructions have no efficacy herein. The ſecond propercy attributed to man is filthy: The Hebrew word is only uſed here, and Pſal. 14. 3. and Pſal. 53. 3. concerning the root of it, there is no certainty, only it is generally tranſlated that which is putrid rotten and ſtinking, and becauſe rotten and putrifying things are unuſefull and unprofitable: Hence it is that, Rom. 3. 12. the word out of the Pſalmiſt is rendered unprofitable; Thus man having loſt the Image of God is become like unſavoury ſalt as he is noiſome in Gods eyes, ſo he is unfit for any good thing, he is in a ſtate of ſinne, and ſo hath no ability to what is good, neither can he by any power abiding in him ever recover out of this loſt eſtate, ſo that man is now become like Ezekiel's Vine, Ezek. 15. 2, 3, 4. It will not ſerve for any work, not ſo much as to make a pin of it to hang a veſſel upon it, but is only ſuel for fire. Thus unuſefull and unſerviceable a man is become in reſpect of the leaſt good, whereby the glory of God may be exalted. Thus we have the properties deſcribing man by his natural principles.
In the next place he is deſcribed, by the immediate effect from this curſed cauſe being thus abominable and filthy, what doth neceſſarily flow from hence? even to drink iniquity like water. This expreſſion ſheweth the vehement inclination in man to ſinne, and that with delight; as a man who is greatly thirſty doth earneſtly deſire to drink, that the heat within may be refrigerated; Of this expreſſion more in the Doctrine; This is enough to ſhew, how it is with man relatively to ſinne, even as with a feavouriſh, or hydropical perſon that is continually calling for ſome drink to cool the heat within.
Thus this Text ſheweth us, what is one immediate and inſeperable effect of mans nature through original corruption, that it doth propend and incline with all greedineſs to evil, and only evil continually; Yet although this be ſo pregnant and clear a place, Socinians have laboured to obſcure it. And
1. (They ſay) It is an Hyperbole; This is their conſtant refuge, whenſoever the Scripture ſaith any thing to exalt Chriſt, or deba…e man, they make it an Hyperbole, but how can that be accounted an Hyperbole, which experience doth confirme? And the Adverſaries to original ſinne grant, that mankind is very prone to ſinne, and all are very ready to offend, though they attribute this to other cauſes rather then original ſinne. This Anſwer of theirs hath been fully conſuted, when we treated on Pſal. 51.
2. (They ſay) Such an impurity is noted to be in man, as is in the Angels and the Heavens, but they have no original ſinne: The Anſwer is, That there is more attributed to man, how much more abominable is man? So that the Argument is taken from the leſs to the greater.
3. (They ſay) Theſe words are not to be taken univerſally, or underſtood of every man; but the expreſſion is univerſal, it excludeth or exempteth no man: man, and born of a woman, are univerſals not particulars.
4. (They ſay) Theſe are the words of Eliphaz, one of Jobs friends, and they did not alwayes ſpeak right. It is true, they did not alwayes rightly apply the Doctrine they ſpake, they miſtook about Job, but the Doctrine it ſelf in the general was true, and therefore we ſee that quoted in the new Teſtament, as the word of God which Eliphaz ſpake, as that paſſage, 1 Cor. 3. 13. He taketh the wiſe in their own craftineſs, is Eliphaz his ſpeech, Job. 5. 13. but for this particular truth; you have heard Job alſo as well as Eliphaz confirming of it, Job. 14. 3. Who can bring a clean thing out of an unclean? not one; Which is not to be underſtood of bodily filthineſs, as the Pelagians of old, but ſpiritual uncleanneſs, as appeareth by the oppoſite to it in other places, which is unrighteouſneſs, for it is worth our obſerving that this natural pollution and ſinfulneſs of man is mentioned four times in this Book of Job, with the aggravation of it.
The firſt is, Chap. 4. 18, 19. Behold he put no truſt in his ſervants, &c. how much leſs on them that dwell in houſes of clay? whoſe foundation is in the duſt, &c. This ſpecial truth Eliphaz ſaith he had in a Viſion, and by ſpecial revelation from God, and therefore it was the more to be attended unto; if Angels are not able to ſtand in the preſence of God, but cover even their very faces, the nobleſt part as conſcious of their imperfection comparatively to God, then no wonder if ſinful mortal man be affected with his diſtance from, yea and contrariety to God.
In the next place, We have this truth witneſſed unto by Job, and that on purpoſe to debaſe himſelf under God, that if God do ſearch into him, he cannot find any thing but what is filthy and unclean, Chap. 14. 4. of which we have largely treated.
The third time we meet with, is here in my Text, where Eliphaz repeateth it again, making uſe thereof to Job, that he ſhould acknowledge impurity and uncleanneſs adhering unto every thing he doth, though never ſo holy. And
The fourth or laſt time, is Chap 25▪ 45, 6. Where Bildad agreeth both with Job and Eliphaz in this truth, How can h… be clean that is born of a woman?— The ſtarres are not pure in his ſight—how much leſs man that is a worme, &c.
Thus you ſee in the mouth of three witneſſes we have this Doctrine aſſured to us, that man of himſelf is very abominable and filthy: we might think ſuch clear Texts might for ever convince men, that they ſhould not ſpeak of ſuch a thing, as natural is quaedem ſanctitas, and probitas, a natural kind of holineſs and probity, no though it were among deaf men, the matter is ſo abominable, and groſſely repugnant to Scripture-light.
The laſt exception put in againſt this place by the pure Naturaliſts is, That this Text ſpeaketh of actual ſinne, and therefore it maketh nothing for original To drink down iniquity like water, is (ſay they) nothing but the … exerciſing of impiety. But this is readily granted, for we bring this Text to declare the immediate iſſue of original ſinne, becauſe man is thus abominable by nature, therefore he drinketh down iniquity like water; he doth not ſpeak here of men, who by cuſtom have habituated themſelves in an evil way, which is become like a ſecond nature to them, but of man originally and nakedly in himſelf, till the grace of God make a change upon him; So that as to drink, though an action, doth denote thirſt, a natural appetite within; Thus the acting of iniquity with delight and content, doth neceſſarily ſuppoſe a corrupted and perverted principle within, from whence all actual evil doth flow.
Thus the Text being fully explained and vindicated from all exceptions, we may obſerve.
That man being originally corrupted, is therefore prone to all ſinne with delight; Becauſe he is abominable and filthy, therefore he ſwalloweth down iniquity like water; As in every mans body there is a mortal and corruptible principle within, which expoſeth to diſeaſes, and at laſt death it ſelf; So in the ſoul there is a vehement inclination unto every thing that is evil, it's moſt ſutable and connatural to him; As the feavouriſh man with greedineſſe and delight doth ſwallow down cold liquour, thinking he never hath enough: Thus it is with man by nature. That there is in all mankind a propenſity to ſinne, not onelyonly the Adverſaries to original ſinne, but even Heathens have acknowledged and bewailed, and we have the Scripture, Rom. 3. at large deſcribing of it. Now if it were not by original ſinne, How and whence ſhould a ſinfull inclination be in all men, if there were an innocency and neutrality meerly in man to good or evil, yea an inclination rather to good, becauſe (as they ſay) the ſeeds of vertue are naturally in all? How cometh it about that the greater part of mankind is not good rather than evil? Why ſhould it not be, that to ſinne is difficult, but to do good is eaſie? But beſides experience, and many Texts of Scripture, that may confound this preſumptuous opinion, I may inſiſt upon one for all, Pſal. 14. 2. The Lord locked down from Heaven upon the children of men, to ſee if there were any that did underſtand. And verſ. 3. There is none that doth good, no not one; Think not that this is ſpoken of the Jews only, it is ſpoken of all mankind, God looked down upon the children of men, and not on Judea only; So that this ſext is too true, and all ages can give in their witneſs to it.
The Doctrinal Truth we are treating of, is, That man being by nature filthy and ſinfull, is thereby carried out with all inclination and delight to ſinne. Sinne is as ſweet and as pleaſant to a man by nature, as water to a man ſcorched with thirſt. This expreſſion is very emphatical, it is uſual with the Scripture to apply the Metaphor from corporeal hunger and thirſt to the ſoul; Hence Chriſt is compared both to bread, and water, and wine, and ſaith in the workings thereof is compared to eating and drinking of him, yea the graces of the ſoul, whereby we are carried out intenſively to holy things, is compared to hunger and thirſt, Matth. 5. 6 Hence our Saviour to expreſſe his delight in doing of Gods will, ſaith, It is his meat to do the will of him that ſent him, John 4. 34. Thus then as the godly have a principle of grace within them, whereby they hunger and thirſt after more enjoyment of God, ſo there is in a natural man a conſtant, vehement appetite to ſinne, never being ſatisfied, but in obeying the luſts thereof. This propenſity to ſinne is here expreſſed by thirſt, provoking a man to drink with delight; and abundantly you have the like expreſſion uſed, Job 34. 7. What man is like Job, who drinketh ſcorning like water? that is, he delighteth in it, he doth it eaſily, he findeth no reluctancy, nor remorſe upon his co…ence.
SECT. II.
How much is implied in this Metaphor, Man drinketh iniquity like water.
TO illuſtrate this, Let us conſider, firſt, how much is implied in the Metaphor that the Text here uſeth, Man drinketh iniquity like water. And
Firſt, Here is denoted a vehement and violent appetite to ſinne; Thirſt if extream is intollerable ſome ſay, worſe then hunger; Hence Samſon cried out of his thirſt, though ſo ſtrong a man, he was not able to bear it; and Chriſt himſelf, while upon the Croſſe, complained of no pain, only ſaid, I thirſt, which denoteth the impetuouſneſs of this appetite; It is uſually defined to be appetitus humidi & frigidi, an appetite of that which is moiſt and cold, as hunger is calidi & ſicci, of that which is hot and dry. But the learned Voſſius (De Theol. Genili lib. 3. pag. 104.) thinketh this definition, though given by Ariſtrotle, ought to be corrected, becauſe hungry men ſometimes deſire cold things to eat, and thirſtly ſometimes hot things to drink; Therefore he thinketh it more exact to define hunger an appetite, humidi pinguis, of that which is moiſt, but nouriſhing, and thirſt humids aquei, of that which is moiſt, but meerly ſo. For by ſatisfying of our thirſt, we are not properly nouriſhed, only thereby the meat we eat, is diſpoſed better to nouriſhment, ſo that thereby the parts of the body, which were dried, are watered, and the food more eaſily conveyed to its proper places: yea he will not have hunger or thirſt to be an appetite, but a grief or dolor, ariſing from the ſenſe of feeling, which is in the ſtomack, though he granteth an appetite to follow this grief. Howſoever this be in Philoſophy, yet we ſee thirſt is an appetite, or hath it neceſſarily following it; There is alſo a kind of pain and grief, whereby every part that is needy calleth for relief, and thus it is in man by nature, he being deſtitute of the Image of God, and finding no happineſs in him, doth earneſtly crave for ſome relief from the creatures: he thirſteth after the pleaſures and profits which are for bidden by Gods Words, and thereupon his whole endeavour and ſtudy is to fulfill the luſts of this ſinfull inclination within him; That which is ſaid of ſome particular ſinners, as to ſome luſts only, Epheſ. 4. 19. They have given themſelves to work at uncleaneſſe with greedineſſe; As alſo Jer. 8. 6. Every one turneth to his courſe (viz. of wickedneſſe) as the horſe ruſheth into the battel, is true of all men naturally, in reſpect of ſome ſinne or other. It is true, thoſe mentioned in theſe Texts, had beſides their natural inclination, ſuperadded inveterate and habituated cuſtoms in impiety, and ſo they had their firſt and ſecond nature alſo hurrying them away: but yet the pollution of our nature alone, is enough thus to precipitate us headlong into every evil way; Do thou then conſider thy ſelf more, and be acquainted with this pollution upon thee; Oh what a drought is upon thy ſoul! What vehement provocations from within to be continually doing that which is evil?
Secodly, From this vehement inclination thus to ſinne, there is a reſtleſneſſe and diſquietneſſe in us, till we be ſatisfied, we rage and oppoſe all thoſe who will not give us to drink of this water; How diſcontented are men at thoſe means and wayes which God hath appointed to prevent ſinne; They love not the Law of God, they love not the Word of God, becauſe it is holy and threatneth ſinne; They love not a faithfull and powerfull Miniſtry, becauſe … work is againſt ſinne; They cannot endure the holy Orders and Diſcipl… … hath appointed in his Church, becauſe againſt ſinne; And why is all this? but becauſe there is a thirſt within, a ſcorching heat after it, and therefore cannot endure to be hinred from the ſatisfying of it: Thus by this means a man is put into a miſerable perplexity, if he doth not ſinne he is mad and rageth, and if he doth ſinne he is miſerable and undone; As one in a Dropſie, if he doth not drink, he cannot bear it, and if he doth, he thereby increaſeth his danger: Thus every man is a miſerable, reſtleſſe creature by nature, wretched if he doth not ſinne, and wretched much more if he doth ſinne; what miſery it is to have a ſcorching heat within a man, and to have nothing to cool, is parabolically repreſented by our Saviour in Divies while in hell, Luke 16. 24. who deſired Abraham to ſend Lazarus, that he might dip his finger in water, and cool his tongue, though it were but a drop of water, he was glad of it: Thus it is proportionably with every man by nature, having a vehement appetite to ſinne, and therefore much diſquieted, till they do accompliſh it; We read of a terrible judgement God brought upon the Iſralites, while in the wilderneſs, Deut. 8. 15 which was by fiery Serpents, that did ſling them; The Hebrew word for a Serpent ſignifieth thirſt, to which alſo the Greek name foreign doth anſwer, they are called ſo, becauſe upon the ſtinging of a man, he hath immediately ſuch an inflammation and heat upon him, that he doth thirſt inordinately, and yet if he do drink, he dieth irrecoverably; ſo that a man then bitten was in a miſerable condition; for if he did not drink the heat within him did burn him up, and if he did drink, he was ſure to die; Original ſinne is like this fiery Serpent, it hath poiſoned mankind with its ſting, ſo that a man hath an inordinate thirſt to ſinne; if he do not ſinne, he finds no reſt, no comfort; if he do ſinne, he damneth himſelf, and there is no way to cure this, till ſpiritual thirſt put out this natural thirſt, till our hearts be carried out with delight and complacency in heavenly things, then this ſinfull tormenting drought that is upon the ſoul, will quickly be abated; As the diſeaſe called Bulimy, or Dogshunger doth bring with it tormenting pains in the inward parts, ſo doth this impetuous propenſity unto evil, till it be accompliſhed; It is like the wolf in the breaſt that conſumeth continually. The Wiſeman doth fully expreſſe this diſquietneſſe of ſoul, till the luſts of ſinne be fullfilled, Prov. 4. 16. They ſleep not, except they have done miſchief, and their ſleep is taken away, unleſs they have cauſed ſome to fall.
Thirdly, This ſimilitude of drinking down iniquity like water, doth ſuppoſe the ſweetneſſe and delight that is in ſinning; For although water, as ſuch hath no ſavourneſſe, and therefore is not like wine or beer, yet becauſe it is cooling, it doth with much delight refreſh and refrigerate the hot thirſty appetite within: Hence Solomen expreſſeth deſirable news by this ſimilitude, As cold waters to a thirſty ſoul, ſo is good news from a farre Countrey, Prov. 25. 25. So that by this expreſſion is denoted, the great delight and content that naturally is found in any evil way, when a man is ſinning it is as he would have it: This is ſutable and agreeable with that corrupt inclination that is within; David cannot expreſſe greater joy, and delight in the Law of God, and in fulfilling of his will, then they do in obeying the luſts of the fleſh, and this is that which maketh converſion ſo difficult; This is that which doth ſo ſtrongly hold men in their ſinful wayes; Neither the words of God or the works of God are able to ſeparate a man and his ſinnes, till God put forth his conquering, and all ſubduing grace, becauſe ſinne is thus ſweet to a man; Zophar the Naamathite, doth excellently inform us, how ſweet ſinne is to an evil man, and how much he delighte in the ſweetneſſe of it, Job 20. 12, 13. Though wickedneſſe be ſweet in his mouth, though he hide it under his tongue, though he ſpirit, and for ſake not, but keep it ſtill withi… …outh, &c. By this we ſee, that ſine to a natural man, is like ſome … the mouth, which we roll up and down, being unwilling to ſwallow …, that ſo we may the longer enjoy the ſweetneſſe thereof. Certainly it would be an high degree of blaſphemy to ſay, God made man with ſuch a corrupt inclination at firſt, that ſinne ſhould be ſo connatural and ſutable to him: It was therefore by Adam's apoſtaſie, when we loſt the Image of God; then no wonder if every part and power of the ſoul were carried out inordinately and violently to what is evil. By this alſo we ſee, that a neceſſity in ſinning, and a delight and voluntarineſs in ſinning may very well conſiſt together, one doth not deſtroy another: A corrupt man like a corrupt tree, cannot but bring forth corrupt fruit, yet all this is done with inward delight and content, as he cannot, ſo he will not do otherwiſe: This is much to be obſerved, becauſe many do tragically exclaim againſt this Doctrine of original ſinne, as that whereby we are neceſſitated and captivated unto evil, not at all remembring, that this is a delightſome captivity, a pleaſant neceſſity, inſomuch that when converting grace doth make a change upon a man, it doth not only ſubdue the power of ſinne, but taketh away the ſweetneſs of it, putting a contrary delight and ſweetneſs in the ſoul: Now they delight in God, in holy Ordinances; now their ſouls break with longing after thoſe heavenly object, which once they did ſo much abhorre; That which was honey to them is now gall; The very thoughts of their former luſts are bitter, and full of wormwood to them. Thus David being made heavenly, profeſſeth often, His ſoul thirſteth after God, Pſalm 46. 2. Pſalm 63. 1. Pſalm 143. 6
Fourthly, This expreſſion of drinking iniquity like water, doth ſuppoſe, as the delight, ſo the eaſineſſe and facility thereof. Pineda obſerveth he compareth it not to eating of pleaſant meet, though that be ſweet, becauſe there is ſome labour in the chewing of it, but that is too argute onelyonly the eaſineſſe and facility in ſinning may be declared herein; and truly if we apply it to the manner of a natural mans ſinning, it will be very well accommodated; For doth a man by nature find any difficulty in ſinning? Doth he find checks and gripes within him? Doth he find it an hard thing to obey the loſts of ſinne, yea they ſwallow down a Camel as eaſily as water? It is true, when a natural mans conſcience is awakened and enlightned, when under conviction by Gods Word, then fear and guilt poſſeſſeth his ſoul, then he ſinneth indeed, but horrible pangs and throbs of conſcience do many times accompany their iniquities, they bring forth in ſorrow and pain; but we are now ſpeaking of a natural man meerly as ſo, left in that eſtate he was born in, and ſuch a man followeth the luſts of his ſoul without any pain or trouble at all; There are no conflict and combats within, crying out, How can I do this and ſinne againſt God? Do we not ſee this peaceable ſecure diſpoſition upon moſt men? Though they have the Word of God to awaken their conſcience, and ſo throughly to convince them, that you would think they ſhould be as much afraid of ſinne, as of hell it ſelf. But as the Rule is, Elementa non gravitant in ſuo loca, the elements are not heavy in their proper place; So a man in ſinning being in his proper way findeth no moleſtation, no grief at all, but ſuch are to be more pitied, by how much they cannot pity themſelves.
Fifthly, This ſimilitude doth inform us of the frequency and plenty alſo inſinning. It is not one vain thought, one evil action that will ſatisfie this corrupt principle within, but it emptieth it ſelf into abundance; To drink iniquity like water, denoteth, abundance and plenty, be doth not ſip of it, or taſt of it, as ſome are ſaid to taſt of the good Word of God, Heb. 6. or as Jonathan taſted of honey, but they drink it down fully and plentifully, never ſatisfying themſelves therein: Hence if they were to live alwayes upon the ear… … would never be weary thereof; Original ſinne like the horſleech, Prod… 15. hath two daughters crying, Give, give which are never ſatiſfied, theſe are ignorantis and concupiſcentia, Ignorance and Concupiſcence; Ignorance, by that we know not God the true and chiefeſt good, but every creature, yea every luſt is repreſented as good and lovely; as in the dark night a white rotten poſt, or a glow-worm will ſhine and appear ſomething: It is the not knowing of God, as revealed in the Scripture, which maketh us ſet up ſo many Idols in our hearts. The other daughter is Concupiſcence, and this may be called Sheol, becauſe it is alwayes asking and craving, inſomuch that a man is inſatibly carried out all his life long to one ſinne or other, he ſtill cryeth Give, give; Now what a miſerable creature is man, that is thus greedy of that which is deſtructive of him? If you ſhould hear a man calling importunately for poiſon, he will eat nothing but poiſon, Is not ſuch an one deſperate ſet to ruine himſelf? Thus is with every natural man, he can never ſinne enough, as if he thought he could never damn himſelf enough; How happy are the creatures comparatively herein to man? Their appetites are moderated, and they deſire nothing that is hurtfull, but man never ſtayeth himſelf in his luſts, and withall he is wholly carried out to ſuch things as will inevitably damn him.
Sixthly, A thirſty man drinking down water, doth it to refreſh himſelf, never attending whether it be wholſom or deſtructive to him. How many have got their mortal bane by drinking to quench their raging heat within? The Hydropical man will call for his drink, though thereby he is ruined, and this doth fitly reſemble that curſed appetite in us to ſinne, though it damnus: We look onelyonly to the bait, not to the hook, to the pleaſures of ſinne, the ſweetneſs of ſinne, not at all conſidering what buterneſs thus will bring at the later end: Is not this the miſerable eſtate of man by nature? Doth he look any further then to ſatisfie this corrupt thirſt within him? Doth he think, will thus be for my good, will this be in ſtead of God and Heaven to me? Hence alſo it is, that he is carried out to ſinne from a voluntary principle within; Even as a thirſtly man needeth not to be hired or compelled to drink, he hath that within him which will inſtigate him: Thus it is in every man by nature, though there ſhould be no Devil to tempt him, yet that corrupt frame within would provoke him to all evil. It is from this, that though hell and damnation be threatned, though this ſword of Gods anger hang over his head, yet he will drink of this water.
Laſtly, There is denoted in this ſimilitude, That a man by committing of ſinne, is thereby inclined to ſinne the more. It doth not ſatisfie, but increaſe the luſt more; As a man in diſtempered heat doth not allay it by drinking, but enſtameth it the more; as a little water thrown on the fire intendeth the heat thereof: Thus by drinking in of the water of ſinne, a man becomes more thirſtly after it, and ſo to his corrupt inclination there is added alſo a corrupt cuſtom, and theſe two cords are not eaſily broken, it muſt be the grace of God alone, that can ſet us at liberty; Hence we have that expreſſion concerning a ſtubborn, obſtinate man in his way of ſinning, Deut. 29. 19. That he addeth drunkenneſſe to thirſt; And ſo again, Thirſt to drunkenneſſe; thus he is alwayes in vehement motions after ſinne, and the more he ſwalloweth it down, and is inebriated with it, the thirſtier ſtill he groweth, according to that known Rule, Quò plus ſuxt potae, plus ſi…iuntur aquae.
It is true, that proverbial expreſſion uſed, by Moſes in the Text named, is very obſcure, and is greatly vexed. Delrio upon the place, giveth fifteen Interpretations, and Bonfrerius offereth one of his own; Grotius goeth along with thoſe that …erſtand the abſtracts for concretes, and ſo apply it to two different perſ… ut that of Calvins ſeemeth moſt probable, which I have mentioned, that it denoteth a man by cuſtom in ſinne, to be more vehemently inclined thereunto; Even as drunkenneſſe doth not quench the thirſt, but maketh a man more thirſty afterwards, and this agreeth wholly with my purpoſe.
SECT. III.
Some Demonſtrations proving that there is ſuch an impetuous inclination in man to ſin.
THat there is ſuch an univerſal propenſity in all manking, is confirmed by experience, and acknowledged by the adverſaris to original ſinne. Let us bring ſome few demonſtrations à poſteriori, that they may fully prove the foreign, That there is ſuch an impetuous inclination in man to ſinne. And
Firſt, The teſtimony of the Scripture may be inſtar omnium in this point, that doth ſufficiently atteſt the general pollution of all men by their evil doings. Not to bring in that fore-mentioned place, Pſal. 14. 2, 3. where God is ſaid to look from Heaven upon the children of men, and he could not behold one that did good, no not one. It was not upon Judea only, but upon the children of men, and he could not find one good. We may take in many other places to confirm this, How quickly had all mankind corrupted it ſelf? as appeareth, Gen. 6. 12. God looked upon the earth, and behold it was corrupt, for all fleſh had corrupted his way before God. Here we ſee, not long after the Creation, how all the world was quickly become abominable in his eyes; All fleſh had corrupted his way every man had defiled himſelf; Yea ſo great it was, that verſ. 5. Every imagination of man, was only evil, and that continually. Now whence ſhould all this evil ariſe? Muſt not the fountain needs be bitter, from which ſo many bitter ſtreams flow? Could ſo many thorns grow from men if they were grapes? If ſo be there were the ſeeds of virtue in men by nature (as they ſay) or at leaſt man is by nature indifferent either to good or evil, yea more inclining to good; How cometh it about that alwayes evil ſhould prevail? How is it that good doth not ſometimes take place? Why is there not an age to be recorded, wherein we may ſay, all fleſh had made their wayes holy, and that every imagination of the thoughts of mans heart was onelyonly good continually? Why ſhould not there be ſome ages, wherein God might look from Heaven, and ſee none that did evil, no not one? The pure Naturaliſts are never able to anſwer this ſatisfactorily; for if man be by nature as well without vice or virtue, ready and capable to receive either, as his will ſhall carry him; Why is it, that this will of man doth never prevail univerſally in ſome age, to make all good? Why ſhould ſinne alwayes get the upper hand, and ſupplant virtue (as it were) ſo as to come out firſt? Neither can that be a refuge in this Text, which ſometimes they runne unto; That long cuſtom in ſinning for many ages together, and evil examples ſo long confirmed from age to age, d… cauſe ſuch a torrent of impiety; For not to ſpeak at this time of the cauſe of ſuch evil cuſtoms and examples; How came they at firſt? Whence did they ariſe, but from polluted originals? This will not anſwer the Text in hand, for that ſpeaketh of the firſt age before the drowning of the world, which yet is called the world of the ungodly, 2 Pet. 2. 5. It was the world of ungodly in the firſt age, and ſtill in the later ages it is the world of ungodly: Yea this is ſtill applied to that remnant of mankind which eſcaped the deluge, when there were but eight perſons, Gen. 8. It's there ſaid, That the imagination of mans heart was … his youth, It is ſtrange therefore, that if good ſeed was naturally ſown in … that nothing but tares ſhould come up every where in ſtead thereof. But let us take notice of another place of Scripture confirming the univerſal overſlowing of iniquity, and that is David's complaint, which he ſo ſadly poureth forth, calling upon God to help and to redreſs it, Pſal. 12. 1. Help Lord, for the godlyman ceaſeth, the faithfull fail from among the children of man; They ſpeak vanity every one with his neighbour; It is true, here are ſome ſuppoſed to be godly and faithfull, but they are few comparatively to the ungodly, as flowers to the weeds, as jewels to the ſand on the ſeaſhore, and thoſe that were ſo, it was not from nature, but the grace of God that ſanctified and prepared them: But if you do regard the general, the Pſalmiſt is ſo affectionately moved with the overflowing of evil, that he ſeeth no help but in God himſelf, and this is the more to be aggravated, becauſe the people of Iſrael were the Church of God, they had the Prophets of God, they had Gods wonderfull preſence amongſt them, and yet for all that, this garden ſo planted and dreſſed by God, did become a wilderneſſe; If then where there are many external and powerfull means to ſubdue and conquer that innate corruption, yet it break out ſo violently; What if man were left to himſelf? How abominable and vile would he prove? And was not this the perpetual complaint of all the Prophets ſucceſſively, that every one did turn aſide to their evil wayes, that they did preach in vain. that there was no ſoundneſſe amongst them; a ſinfull Nation, a ſeed of evil-doers; The more they were ſtricken, the more they revolted; The whole head was ſick, and the whole heart faint, as Iſaiah moſt affectionately bewalleth it, Chap. 1. 4, 5. What a ſtrong demonſtration then is this of the imbred corruption of mankind, that under all the means of grace doth yet overflow in impicties? I ſhall not mention any more Texts for this purpoſe; The whole ſcope of the Scripture being to declare mans ſinfulneſs, and extoll Gods grace.
Secondly, This univerſal propenſity to ſinne in all mankind, is likewiſe atteſted unto, even by the very Heathens. It's true, they knew nothing of Adams tall, nor of the propagation of this hereditary pollution, yet the ſinfulneſs it ſelf they perceived and groaned under it. Even Grotius himſelf, who would elude the pregnant Texts of Scripture for original ſinne, by the Rhetoricians trope of Hyperbole, yet doth bring in many paſſages out of the Heathens, acknowledging ſuch a depravation of mans nature, out of Heriocles the Philoſopher & Jamblichus, that it is foreign, and foreign, it's implanted and ingraffed in us to ſinne, (Comment. in Luc. cap. 2. ver. 22. as alſo De Jure botli as paci lib. 2. Yea out of Ariſtotle, who held this indifferency in mans nature, he brings that expreſſion, foreign, it is imbred in a man to gain-ſay reaſon. Thus the very Heathens, though they knew not the cauſe, yet could not but confeſs, that vitium ingenita infirmitatis, the vitious imbred infirmity that is in every man. Yea their Poets have acknowledged better Divinity, then ſome later writers in the Church, witneſs thoſe ſayings, Quantuns mortalia peceatora coecae noctis habent? and another, Vitiis neme ſine naſcitur; A third, Terras Aſtraeae reliquit, fergning our originals to be of ſtones; Inde genus duri ſumus: Homines ſuâ naturâ ſunt malis, as Plato. We might be large alſo in bringing the witneſſes of others, Nihil homine miſerius & ſuperbius (ſaid Pliny) ſimul atque edi…i ſumus; and Tully, In omni continuò pravitate verſamur, &c. And what is that ſaying, Humanum eſt errare, but according to Divinity, Humanum eſt peccare? Thus the light of nature, though but like that of the Owl to the Sunne, could perceive ſomething in this kind. Now this teſtimony is the more to be regarded, becauſe it is ſo imbred a deſire in us, to make our ſelves as lovely as may be, and to hide every thing that is deformed.
Thirdly, … principle alſo in all Nations, to have Magiſtrates and Laws, to have priſon… …gibbets, whereby puniſhment may be inflicted upon offenders, doth palpably demonſtrate what a proneneſſe there is in man to ſinne. For thoſe proviſoes do ſuppoſe that man doth reſtrain himſelf from evil, only for fear of puniſhment; If ſo be that there were ſuch a natural purity in man; Why ſhould there be ſuch jealouſies, ſuch fears of man, Homo homini lupus? Why are there provided ſuch ſevere puniſhments to awe wicked men, but that mans nature is out of credit, it is ſuppoſed to do all the evil it can, if it have any impunity? Certainly it is not for good that Maſtives are tied up, that Bears and Lions are kept up in grates; This argueth how cruel they would be if let looſe; Thus alſo it is with mankind all the ſevere Laws and puniſhments which are in all eſtates eſtabliſhed, do demonſtrate how wild and outragious man is, if left alone to himſelf; In his younger yeares he hath the rod, when growne up, priſons and gallows, and in his old age, death and hell to awe him againſt ſinne.
Fourthly, The neceſſary of Education and Chaſtiſement to young children, doth alſo declare, that they are prone to vice. It cannot be denied, but ſuppoſing Adam had continued in integrity and procreated children, they would have needed inſtruction and information, but then withall it muſt be granted, that this was a meer innocent neſciency in them, and therefore as the body had been prepared, ſo the ſoul without any difficulty would with all aptneſſe and readineſſe have received all the good ſeed ſown into it, whereas now in young ones there is a difficulty to underſtand holy things, they are unteachable and untractable, yea there is alſo a contrariety and an averſneſſe to that which is good. Now if they were in a meer purity of nature, as the Adverſaries ſuggeſt it, they were in ſuch an equal indifferency and capacity of virtue or vice; Why ſhould not they need education and Maſters to teach them evil, as well as good? Yea, why ſhould they not be more ready to good then evil, ſeeing they ſay there are igniculi virtutum, ſparks of virtue lying hid in the ſoul, which by education and inſtruction are blown up into a flame? So that the Schools which are generally provided for youth, do declare, That the nature of man of it ſelf, will bring forth weeds, but there muſt be much plowing and ſowing, much coſt and labour ere any good ſeed will grow up. That known Text of Scripture will for ever bear record againſt theſe patrons of nature, Folly is bound up in the heart of a child, but the rod of correction will drive it away, Prov. 22. 15. No leſſe powerfull is that counſel, Prov. 23. 13. With-hold not correction from the child, if thou beat him with the rod, he ſhall not die; if thou beat him, &c. thou ſhalt deliver his ſoul from hell. Doth not this proclaim, that every child is ſet to damn it ſelf, if left alone? It is not more prone to runne into the fire, then it is to fall into hell, and this maketh chaſtiſement ſo neceſſary. How neceſſary is it for parents to conſider this, either education or hell, either chaſtiſement or damnation? And whence is all this, but becauſe of the impetuous nature in every child unto evil? As the horſe and mule need the bridle, being carried out only by ſenſe; Thus doth the child need admonition, being unteachable and untamable of himſelf, even like the wild Aſſes colt, Job 11. 12. Let parents then take heed of remiſneſs, leſt their children roaring in hell do continually curſe them for their negligence. It's a known example of a young man carried to the place of execution, that cried out, Non Praetor, ſed Mater, mea duxit ad furcam; It was not the Judge, but his mother brought him to that ſhamefull death. There was in the Tabernacle Aarons Rod, and the Manna, which ſome would have allegorically to ſignifie the ſweetneſs and benefit of Diſcipline, Iniquity then breedeth within us, all the wiſeſt and ſevereſt education can no more free a child from its inherent filthineſs, then Paracelſus could make himſelf immortal, as he fondly boaſted, if he had had the firſt ordering and dieting of his body. Hence the duty of parents is ſet down, Epheſ. 6. 4. To bring up their children in the nature and admonition of the Lord. And Solomon, who was ſo tender, and onelyonly beloved in the ſight of his mother, yet his parents were continually diſtilling wholſome precepts into him, as Prov. 4. 3, 4, 5, implying thereby, that none is without ignorance, without a proneneſs to evil; therefore is godly inſtruction ſo neceſſary. So that the Doctrine of original ſinne ſhould greatly provoke fathers and mothers to their duties; Every mother ſhould be a Monica to her Auſtin, that we may ſay, It is not poſſible, that Filius tot lachrymarum pereat, a ſonne of ſo many prayers and tears ſhould periſh.
Fifthy, The difficulty that is acknowledged by ali, to do that which is good and holy, doth alſo manifeſt our propenſity to what is evil. We cannot apply the Text to that which is good, and ſay, Man drinketh down that like water. The very Heathens could ſay, Facilis diſcenſus averni, and Virtus in arduo ſita eſt. Virtue was placed upon an high mountain, it was hard climbing up unto it, but it was eaſie to tumble down; it is eaſie to fall down the hill. Sinne then being ſo eaſily committed, and that which is good ſo hardly performed, Doth not this ſpeak plainly, that we are corrupted by nature? For certainly, if the word of God, neither in the threatnings or in the promiſes of it, can make us decline from evil, and do good, when neither hell can terrifie us, nor the glorious joyes of Heaven invite us; This argueth we are immovably fixed in a way of ſinning. Is there any command for holy duties? Is there any Law enjoyning us to leave our luſts, of which we do not ſay, It is an hard ſaying, who can bear it? Hence it is that the wiſdome of the fleſh is ſaid to be enmity in the very abſtract againſt God, Rom. 8. 7. the foreign, whatſoever is either in mind or affections, is wholly oppoſite to the pure Law of God. So that this is an evident demonſtration of mans vehement inclination to ſinne, that though God hath ſet ſo many fiery flaming ſwords in the way to ſtop us from ſinne; Though Heaven in the glory of it be on one ſide diſcovered, and hell in all the horrible and dreadfull torments of it on the other ſide; Though many Miniſters of God meet thee at the Angel did Balaam, to ſtop thee in the way to ſinne; yet for all this thou doeſt deſpirately and obſtinately proceed. This maketh it appear, that there is a more flagrant appetite to ſinne, then to any thing elſe: like Rachel, crying, Give me children, elſe I die: ſo let me have my luſts ſatisfied, elſe no life, no condition is comfortable.
Sixthly, The neceſſity of Gods grace both for the beginnings, progreſſe and conſummation in every good work, doth evidently prove our polluted nature. We need grace to make us new creatures, of ſpiritually dead to quicken us and enliven us; we need grace to breath in the very firſt deſires, and groans after any thing that is good. Now why is there ſuch a neceſſity of a Phyſician? if we be not ſick, Chriſt is in vain, grace is in vain: if original ſinne with the effects thereof be denied. And therefore Auſtia ſaid, Pelagians were but nomine tenus Chriſtiani, Chriſtians only in name: for they do in effect exclude Chriſt, and evacuate grace. Indeed the pure Naturaliſt (Vnam Neceſſarium, Chap 6. pag. 413.) affirmeth, That the neceſſity of grace doth not ſuppoſe our nature to be originally corrupted, for beyond Adam's meer nature, ſomething elſe was neceſſary: and ſo it is in us. This Poſition is bottomed upon that falſe and abſurd Doctrine invented at firſt by ſome Philoſophers, brought into the Church by Pelagions, much inſiſted upon by Papiſts; That there is a middle ſtate, a ſtate of pure nature between ſinne and grace; That Adam was created in ſuch a condition, God ſuperadding the glorious ornaments of grace, which upon his fall, he was deprived of, and ſo fell into his ſtate of pure nature again, and in this middle eſtate, every Infant is now born; a ſtate indeed (they ſay) of imperfection, but not of ſinne; we need grace to carry us to thoſe ſublime and high things which are above nature, but otherwiſe there is no ſinne is … So that it's the Papiſts expreſſion, That Adam ſtanding, and Adam fallen, … only as a man that was cloathed and naked; or as the late Author, as Moſes face while the light did ſhine upon it, and when it was removed; As Moſes face did remain with its naturals, though it had not the ſuper-added luſtre: Thus (ſay they) man is in his ſtate of nature not ſinfull, neither godly. But this is a monſtrous figment; and he that ſaith, Thoſe who diſpute of original ſinne, do diſpute, De non ente; How much rather may we ſay, that all thoſe voluminous diſputations of this ſtate of pure nature is wholly De non ente, there being not the leaſt title in Scripture to eſtabliſh any ſuch opinion upon it? It is true, the Author mentioned is often affirming and dictating Magiſterially, concerning ſuch an eſtate, but never yet hath any Scripture-proof been brought for it; ſome philoſophical arguments happily may be. Now being this is the foundation, upon which many of the Adverſaries to original ſinne do build, I ſhall in its time and order (God aſſiſting) raze up this foundation, and lay the Axe againſt the root of the Tree, proving that it is both againſt Scripture and ſolid reaſon.
Laſtly, That there is ſuch an inclination naturally in a man to ſinne, and repugnant to what is good, a mans own experience may teach him; were there no Bible, no Orthodox Teachers, a mans own heart may convince him of ſuch a perverſneſſe within him, though by natural light he could never diſcover the ſpring of it. Doth not Paul, even while regenerated, complain of this Law of ſinne within him? Rom. 7. Nazianzen maketh ſad complaining verſes, about this conſtitution of his ſoul, Carmen quartum, pag. 69. The conflict with the fleſh and ſpirit, which in a moſt excellent and affectionate manner, he doth there bewail. And certainly if the Adverſaries to this Doctrine, find not ſuch a proneneſſe in them, it is becauſe they are blinded, they are benummed within, as the Pelagians of old bragged, That a man might be without paſſions and ſinfull commotions; That they did not pati, they felt none of theſe things, but herein they were either horrible hypocrites, or ſtupidly hardened.
SECT. IV.
Of the Cauſes or Fountain of the vehement proneneſs and inclination to ſinne that is in all men by nature, and of the falſe Cauſes aſsigned by the Adverſaries.
THus you ſee this Text hath ſufficiently informed us of this Truth, That there is in all men by nature a vehement proneneſs and inclination to ſinne; To which we have alſo added many other Demonſtrations of this Truth, not ſo much that it is doubtfull, and needeth to be proved; (For the Adverſaries do confeſs it,) as that thereby we might the more deeply humble our ſelves under the conſideration of it. If then there be ſuch conſtant muddy ſtreames, we are to enquire what is the fountain of them; And although this Text and many others of the like nature, do evidently proclaim it to be that corrupt and unclean heart of a man within, that he hath hereditarily and by natural propagation, yet becauſe the Adverſaries to original ſinne will by no meanes aſſent to this; let us conſider what are the cauſes they aſſign, and herein we ſhall find they do not ſo much ſpeak falſhood, as blaſphemy againſt God. But before we come to the particular cauſes ſpecified by them, let us in the general conſider, How many wayes this propenſity in mankind may be imagined to proceed, for ſome gave one head or ſpring to it; Others, another; ſo that there is not more diſpute in Philoſophy about the cauſe of the ebbing and flowing of the ſea, or about the riſe and ſpring of Nilus that famous river in Egypt, then there is about the original of this impetuouſneſs in man to ſinne: The effect is acknowledged by all, but the diſpute is about the cauſe thereof.
In the firſt place therefore, Some do aſſign this inclination to ſinne, to the ſouls operations before the body was made; For they conceit, that the ſoul had a being before the body, and according to the evil, or good they had, they were adjudged to proportionable bodies, and thereby it cometh to paſs that ſome have better tempered bodies then others, according to that Rule, gaudeant b…è nati, They are to rejoyce that have good and kindly conſtitutions. This was the opinion of the Platoniſts, and Origen, who was juſtly called foreign, …; for the monſtrous opinions he brought into the Church did pro… abſurd fancy. Yea it is thought that this opinion was amongſt the Jewes▪ as ſeemeth to be implyed in that Queſtion propounded by the Diſciples to our Saviour concerning the man born blind, Did this man ſinne, or his parents? Joh. 9. 2. as alſo a paſſage in the Apocryphal Writer inclineth thereunto; Wi… 8. 20. And being good I came into a body undifiled; which Grotius underſtands of the pre-exiſtency of the ſoul, adding that Syneſius, though made Biſhop, yet did not retract this errour. But this being ſo groſs a figment, it … not any confutation, and the rather, becauſe it is a wonder that no ſuch pre-exiſtent ſoules ſhould behave themſelves well, for which they ſhould have aſſigned to them undefiled and immaculate bodies: for we believe not the … mentioned Author in that boaſt he there maketh.
A ſecond opinion of the Manichees, who feigned two principles of good and evil, and this evil principle they made the cauſe of man, whereupon they condemned marriage as unlawfull, and made man to be opus Diaboli, the work of the Devil. This Manicheiſm the Pelagians have alwayes endeavoured to faſten upon ſuch as do affirme original ſinne, but it is done maliciouſly and ignorantly; for we ſay, this evil came not into man at firſt by nature, but by the free and voluntary conſent of Adam, and ſince man is fallen, we do not ſay, ſinne is his nature, or his ſubſtance, but that it is a vitious quality adhering thereunto, as leproſie to the body.
3. There are others, who may be reduced to the Manichees, and they were Heretiques called Materiaris, who feigned an eternall matter, that was ſo evil, that the wiſdome and power of God could not ſubdue it, but that this malignancy did adhere to it, whether God will or no. And this they make the cauſe of that vicious inclination in man: It is (ſay they) from the evil matter man is made off, which is inſeperable from it; but this doth groſly contradict the Hiſtory of the Creation, as recorded by Moſes, Wherein it is ſaid, God made every thing exceeding good, Gen. 1. 31.
Fourthly, The Pelagian, many Papiſts, and the late Socinian Writers, all theſe attribute it to mans Creation and conſtitution at firſt, at leaſt in part: for they tell us of a ſtate of pure naturals, that man hath, whereby the appetite doth rebell againſt the mind, for man confiſting of a ſoul and a body; hereby (ſay they) do neceſſarily ariſe contrary inclinations; The ſoul enclineth one way, and the body another way; and this conflict they are not afraid to ſay was in Adam himſelf, and therefore God gave him grace as a ſupernatural and ſuperadded ornament, yea and as a remedy to keep the inferior appetite in its order: now man being fallen, he hath loſt thoſe ſuperadditionals, but continueth in his meer naturals, and theſe being weak and imperfect are eaſily carried out to ſinne, wanting the grace of God to elevate them. This is the myſtery of their iniquity. This is the fountain of all their poiſonous impieties, and therefore (God aſſiſting) is to be confuted moſt properly, when we come to ſpeak of that immediate effect of original ſinne, which is to make a conflict and rebellion in man between the mind and ſenſitive appetite in natural men, and between the fleſh and ſpirit in regenerate men.
Fifthly, That which the Orthodox, following the light of the Scripture aſſign as a cauſe of that deluge of impiety amongſt mankind, is the original depravation of every mans nature through Adam's tranſgreſſion. From this unclean principle none can bring forth that which is clean; and truly the Scripture is ſo evident, going alwayes to this head, making the luſt within a man, a cauſe of all impiety flowing from us, that they ſeem to deny the Sunne at noon-day, who will not acknowledge this.
But let us in the next place examine, What cauſes ef this univerſall propenſity in mankind, to ſinne, are given by the late Heterodox Writer; for the weight of this Objection preſſeth him, and therefore he doth induſtriouſly ſet himſelf to anſwer it. (Vnum Neceſſar. Chap. 6. Sect. 4. It is certain (ſaith he) that there are many common principles, from which ſinne deriveth it ſelf into the manners of all men.
The firſt mentioned is, That at firſt God made no promiſes of heaven, he had propounded not glorious rewards, to be as an Argument to ſupport the ſuperiour faculty againſt the inferiour, becauſe there was no ſuch thing in that period of the world: therefore almoſt all fleſh had corrupted themſelves: for want of this Adam fell, and all the world followed his example, and moſt upon this account; till it pleaſed God, after he had tryed the world with temporal promiſes, and found them alſo inſufficient to finiſh the work of his graciouſneſs, and to cauſe us to be born anew by the revelations and promiſes of Jeſus Chriſt. Thus he; but I had almoſt ſaid, Oh monſtrum horrendum, cui lumen ademptum!
Now the Socinian appeareth in his own ugly and deformed colours, let us ſee whether there be any validity in this reaſon or no. And
Firſt, It is very frivolous, ridiculous and abſurd; for we are asking for a reaſon of the general inclination of all men in all ages to evil, and he would aſſign one for that ſpeciall age of the world before Chriſt. Is it not ſtill true, even ſince Chriſts coming, that the heart of a man is deſperately and incurably ſet upon evil, till the grace of God doth ſanctifie it? So that though in the New Teſtament the glory of heaven, and the torments of hell, are evidently and powerfully demonſtrated, yet ſtill there is the ſame torrent of impiety in the manners of men.
Secondly, This reaſon cannot be acquitted from blasphemy (in ſome ſenſe) againſt God, for the cauſe of overflowing impiety in the Old Teſtament times, is reduced hereby to God himſelf. May not all the prophane ones in that age of the world take up this mans Argument to defend themſelves? O Lord it is from thee we are thus univerſally wicked! Had the joyes of heaven been promiſed to us in wel-doing: had the torments of hell been manifeſted unto us; we had then been awakened; ſo that we are now wicked, becauſe we wanted ſuch efficacious meanes to prevent our impiety, that afterwards were vouchſafed to the world; ſo that the Iſraelites might have replyed to the Prophet Hoſea, Chap. 13. 9. that he ſpake falſly: their deſtruction is not of themſelves, but of God, who did not give them ſufficient incouragements. Had the Aſſerters of original ſinne affirmed any ſuch thing, that might ſo hainouſly have redounded to the diſhonour of Gods juſtice, his mercy and goodneſs, what tragical exclamations would have been raiſed up immediately? But thus it falleth out alwayes, that thoſe who out of a prepoſterous fear ſometimes to hold ſuch things, that have but an apparent tendency to diſhonour God, do fall into ſuch abominable poſitions, that do really reproach God, and his wayes, as may more be ſhewed in this point.
Laſtly, The very inward part of this reaſon: is very wickedneſs and falſhood it ſelf, for this Propoſition, That heaven and hell were not uſed as Arguments in the Old Teſtament, but that temporall mercies and jugements were the only spurres and curbes in their converſation, is being reſerved as the peculiar and proper glory of Chriſt, to reveal the promiſes of eternal life, is that notorious pure impure Socinianiſns which our learned Writers do ſo evidently profligate. This ſaith Smalcius (De Div Jeſ. Chriſti c. 7.) is ſo clear a truth, that they want no little thing to the true knowledge of Chriſt and his Office, who are ignorant of it, or doubt of it; yea he addeth Vnde appareat, &c. from whence it may appear, that our Congregations, though they are ſaid to blaſpheme Chriſt, yet do more rightly acknowledge Chriſt in this particular, Quam omnes alios Chriſtiani nominis profeſſores, then all other profeſſors of Chriſts name. Thus they tryumph in this enormious error, as their greateſt glory, becauſe they make it peculiar to Chriſt to reveal and promiſe eternal glory. It is not my intent to enlarge on this point, That eternal life was promiſed to Adam, as alſo to thoſe who lived in the Old Teſtamentary dispenſation. That the tree of life, was a Sacramental ſymbole of eternal life, appeareth by that expreſſion, Rev 2. 7. And certainly if the Jewes did not diſcover the reſurrection of the dead, and eternal life, it was becauſe they did not foreign, as our Saviour telleth them, Mat. 22. 29, 30. and that is remarkable which is ſaid, Joh. 5. 39. Search the Scriptures, for in them ye think ye have eternal life; That ſame foreign, ye think, is not ſpoken, as if it were a falſe perſwaſion to look for eternal life out of thoſe Scriptures, but becauſe they boaſted in their own interpretation of them, excluding Chriſt thereby: It is therefore a deteſtable poſition which Smalcius in the ſame place hath, That the promiſe of eternal life was wholly hidden from men for thoſe ages which were before Chriſt, neither did it clearly appear to any one that ſuch a thing would be beſtowed upon mortal men; for doth not Job proclaim the clean contrary, Job. 19. 25. I know that my Redeemer liveth,— he ſhall ſtand at the later day upon the earth, &. It is true, the learned Mercer would apply this to that temporal and bleſſed reſtitution of his external happineſs, which God vouchſafed to him, but the Context doth neceſſitate us to underſtand it of a more glorious condition. We read alſo, Heb. 11. 13, 14, 15. That the Patriarchs acknowledged themſelves pilgrims in this earth, and did declare plainly, they ſought an heavenly country. It is not worth the while to examine the ſuggeſtions of Schlitingius the Socinian on thoſe Texts, who would ſo miſerably wreſt them to his own purpoſe, and that the day of judgement was uſed as an Argument to bridle men from ſinne, appeareth, Eccleſ. 11. 9. as alſo Chap. 12. 14. The Book concludeth with this, as a truth to ſtick in our mind alwayes, That God will bring every work unto judgement, and thus much for his firſt reaſon.
His ſecond reaſon is no leſs nocent, The cauſe of iniquity is not, becauſe nature is originally corrupted, but becauſe Gods Lawes command ſuch things, which are a reſtraint to the indifferent, and otherwiſe lawfull inclinations of nature (Idem ibidem pag. 415) ſo that our unwillingneſs and averſeneſs cometh by occaſion of the law coming croſs upon our nature, not becauſe our nature is contrary to God, but becauſe God was pleaſed to ſuperinduce ſome Commandments contrary to our nature; if God had commanded as to eat the beſt meats, and drink the richeſt wines, as long as they could pleaſe us, I ſuppoſe original ſinne would not be thought to have hindered us from obedience. Thus he in a moſt prophane and unſavoury manner. For
Firſt, Here again God is made the occaſion of all the univerſal impiety in mankind: man may plead, my nature is good, my inclinations are lawfull, but God hath ſuperinduced auſtere commands, he maketh thoſe things ſinnes, which would not have been ſinnes; Thus this man doth directly teach the world to lay all their wickedneſs upon God, he is an hard maſter, he is too ſevere, otherwiſe our natures would do well enough. But
Secondly, He betrayeth much ignorance, or concealeth his knowledge, that he will not diſtinguiſh between moral precepts, and meer poſitive ones; or as Whitaker out of Hugo, Pracepta Naturae, and Praecepta Diſciplinae (De pecato orig. lib. 1. cap. 14.) commands of Natural Duties, and prohibitions of Intrinſecal evils; or ſuch as are meerly Poſitive, and for Diſcipline-ſake. Some things we grant are indeed meerly evil, becauſe prohibited; ſome things are evil, and therefore prohibited. Although this muſt be remembred, That a man doth never break a poſitive command, but thereby alſo he doth a moral command likewiſe. Now let this Patron of Nature anſwer to this Queſtion, Why is there in man-kind ſuch inclinations to thoſe ſins, that are morally and intrinſically evil? Is he of that opinion, that nothing is good or evil internally? But as Mayro the Schoolman ſaith, God might have made a Law, that whoſoever ſhould praiſe him ſhould be damned, and whoſoever ſhould diſhonour him, ſhould be ſaved. On monſtrous Divinity, that maketh virtue and vice nothing in it ſelf! If God had pleaſed, vices might have been virtues, and virtues vices; It is from God that maketh ſuch things to be ſins, that otherwiſe would be lawfull. This ſymbolizeth with Diagoras the Atheiſt, firſt called foreign, and afterwards foreign: for his opinion was, That a wiſe man might, as time ſerved, give himſelf to theft or adultery, foreign (Heſych. de viris illuſtribus Titulo foreign.) for none of ſuch things, were in their nature filthy, if you take away popular opinions. But I will not charge this opinion on the Author, only he ſhould not have ſpoken ſo confuſedly. If this be true, it is not a vain wiſh with him, who addicted to a ſinne, cryed out, Vtinam hoc non eſſet peccare!
Laſtly, Even thoſe inclinations that are in men to lawfull things, are vitiated and corrupted. No man deſireth to eat, to drink; no man deſireth health, or wealth naturally, as he ought to do: I doubt this Author, as all the Pelagians formerly, do not attend to the exactneſſe of a good work. They forget Auſtin's old Rule grounded upon Scripture, That duties are to be eſteemed not by the acts, but by their ends. Is there any man eateth or drinketh, or inclineth to do theſe things for the glory of God? as we are commanded, 1 Cor. 9. 31.
Laſtly, He runneth to evil examples, the ſimilitude of Adams tranſgreſſion (as if that moved thoſe to ſinne, who happily never heard of him) errour, falſe principles, &c. And from the enumeration of many particulars, applieth that of Job, Chap. 14. Who can bring a clean thing out of an unclean? which Text might juſtly have affrighted him, in what he delivereth; for there Job ſpeaks of one in his very firſt birth, and as is added, Ne infans unius diei, not an Infant a day old is free from this uncleanneſſe. What can evil examples and wicked cuſtoms do to pollute a child new born? It is true, the Socinians grant, That where parents are habituated in evil cuſtoms, the children may derive from them an inclination alſo unto ſinne. But if ſo, then this very thing will puzzle them as much as they endeavour to perplex the Orthodox, with difficulties about the tranſmiſſion of original ſinne: For, How do Parents accuſtomed to ſinne convey this evil dispoſition? either by the ſoul, or by the body. And what they would anſwer themſelves in ſuch an aſſerted propagation, the ſame we may for all mankind in general. But
2. This is no ſufficient anſwer, for ſtill the Queſtion is not ſatisfied; Men (ſay they) are thus inclinded to evil, becauſe of wicked cuſtoms and examples; But how came theſe cuſtoms? Cain had no example before him of murder, yet he committeth it. Theſe evill examples then, and wicked cuſtoms, ſeeing they muſt have an original to come from it, cannot be any thing elſe but the depraved nature of mankind. And certainly the Apoſtle James doth attribute all evil committed to that luſt which is within a man, Jam. 1. 14. So that if there were no other occaſion or temptation, this is enough to ſet the whole courſe of the ſoul on fire; And this is the next particular to be conſidered, which I ſhall handle as a ſecond Immediate Effect of original ſinne.