A30247:2233
A treatise of original sin ... proving that it is, by pregnant texts of Scripture vindicated from false glosses / by Anthony Burgess.
London : s.n., 1658
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
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 sin, is the immediate effects thereof, which we now come to discover; and whereas they are many, some general and some particular, as the pains 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.
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 sin: 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 confirm us of the ready and delightful 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 sin 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 persuaded 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 sin. 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.
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 murmur 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 Patriarchs 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 contemn 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 confirm 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, always taketh occasion to broach his opinion, That the heavens are animated and subject to sin, 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 ⟨p. 439⟩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 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 ⟨p. 439⟩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:
