A treatise of original sin ... proving that it is

Secondly, There are some learned Protestants, that do distinguish of ens, or being; That ens is either created, as the works of the six days, or generated, as mankind, and the animate creatures, or made as artificial things, or prepared, as Heaven and Hell, or introduced, as sin; for it's said of sin, that it's [Greek or Hebrew]; So that upon this distinction they will say, That God is the cause of all made, and created beings, but not of introduced beings, such as sin is, because that came in by Satan's temptation, and mans disobedience. But this distinction hath scarce so much as a sandy foundation; for though it be an introduced being, yet because a being, it is a creature, and so must come from God the chief being, according to that of the Evangelist, John 1. All things were made by him, and without him was not any thing made that was made: For that which is ens only by participation, must be reduced to that which is ens per essentiam. Therefore

Secondly, There are some learned Protestants, that do distinguish of ens, or being; That ens is either created, as the works of the six dayes, or generated, as mankind, and the animate creatures, or made as artificial things, or prepared, as Heaven and Hell, or introduced, as sinne; for it's said of sinne, that it's 〈non-Latin alphabet〉; So that upon this distinction they will say, That God is the cause of all made, and created beings, but not of introduced beings, such as sinne is, because that came in by Satans temptation, and mans disobedience. But this distinction hath scarce so much as a sandy foundation; for though it be an introduced being, yet because a being, it is a creature, and so must come from God the chief being, according to that of the Evangelist, John 1. All things were made by him, and without him was not any thing made that was made: For that which is ens only by participation, must be reduced to that which is ens per essentiam. Therefore

In the third place, We must speak of original sin, as we do of vicious habits, and of actual sins; The material and substrate of them, being a good of nature is of God, but the vitiosity and obliquity that is of man, when a man moveth his tongue to curse and swear, or his hand to murder another: As they are actions they are of God, For in him we live, and move, and have our being; but as evil adhereth to them, so they are of man: Thus it is in original sin, when we say, there is a positive inclination in mans heart to all evil; The meaning is, That the understanding and will, as they are faculties, and as they do act, thus far they are of God, but as they cannot but act sinfully, and offend in every motion, so it's of Adam's disobedience, to understand then, to think, to will, to love, these are of God, but to love what is evil and contrary to Gods Word, or to love excessively and immoderately that which we are to do in subordination only, this is of our selves.

In the third place, We must speak of original sinne, as we do of vicious habits, and of actual sinnes; The material and substrate of them, being a good of nature is of God, but the vitiosity and obliquity that is of man, when a man moveth his tongue to curse and swear, or his hand to murder another: As they are actions they are of God, For in him we live, and move, and have our being; but as evil adhereth to them, so they are of man: Thus it is in original sinne, when we say, there is a positive inclination in mans heart to all evil; The meaning is, That the understanding and will, as they are faculties, and as they do act, thus farre they are of God, but as they cannot but act sinfully, and offend in every motion, so it's of Adam's disobedience, to understand then, to think, to will, to love, these are of God, but to love what is evil and contrary to Gods Word, or to love excessively and immoderately that which we are to do in subordination only, this is of our selves.

A second Objection is, That if original sin be like a vicious habit in a man, then it cannot be transmitted unto posterity, for habits (they say) are personal things: No father doth communicate to his child any habits, either virtuous or vicious.

A second Objection is, That if original sinne be like a vicious habit in a man, then it cannot be transmitted unto posterity, for habits (they say) are personal things: No father doth communicate to his childe any habits, either virtuous or vicious.

The last Objection is, That there is no necessity of supposing such an habitual vitiosity in a man; It's enough (say they) that a man be deprived of the Image of God, and when that is lost, of it's own self man's nature is prone to evil; It needs no habitual inclination to weigh him down; as if a wild beast be tied in cords and chains, lose him, untie him, and of himself he will run into wild and untamed actions.

The last Objection is, That there is no necessity of supposing such an habitual vitiosity in a man; It's enough (say they) that a man be deprived of the Image of God, and when that is lost, of it's own self man's nature is prone to evil; It needs no habitual inclination to weigh him down; as if a wild beast be tied in cords and chains, lose him, unty him, and of himself he will runne into wild and untamed actions.

But to answer this:

First, The Papists, they cannot consequentially to their principles say thus; For they hold, That if this Image of God be removed, he doth continue in his pure naturals, there is no sin inhering in him, upon the mere loss of that; For they confess, That although by acting from his ⟨p. 152⟩pure naturals he could not deserve Heaven, or love God as a supernatural end, yet in an inferior way, as the ultimate natural end, so he might love God, and that above all other things.

First, The Papists, they cannot consequentially to their principles say thus; For they hold, That if this Image of God be removed, he doth continue in his pure naturals, there is no sinne inhering in him, upon the meer losse of that; For they confesse, That although by acting from his ⟨p. 152⟩pure naturals he could not deserve Heaven, or love God as a supernatural end, yet in an inferiour way, as the ultimate natural end, so he might love God, and that above all other things.

But secondly, That is granted, This positive inclination to all evil, followeth necessarily from the removal of this Image of God from us; If the Sun be removed, then necessarily darkness doth cover the face of the soul; If the loco-motive faculty be interrupted, then there is nothing but halting and lameness: Disturb the harmony, and good temperament of the humours, and then immediately diseases and pains do surprise the whole man; It cannot therefore be avoided, that when this disorder is come upon the soul, but that our lusts break out as at a flood-gate, and we are in a spiritual deluge all over covered with the waters of sin; but then here is a positive as well as a privative.

But secondly, That is granted, This positive inclination to all evil, followeth necessarily from the removal of this Image of God from us; If the Sunne be removed, then necessarily darknesse doth cover the face of the soul; If the loco-motive faculty be interrupted, then there is nothing but halting and lamenesse: Disturb the harmony, and good temperament of the humours, and then immediately diseases and pains do surprize the whole man; It cannot therefore be avoided, that when this disorder is come upon the soul, but that our lusts break out as at a flood-gate, and we are in a spiritual deluge all over covered with the waters of sin; but then here is a positive as well as a privative.

Besides, It is not for us to be curious in giving a reason of such positive corruption in a man by nature; it is enough that Gods word is so clear and full in the discovery of it, that he must needs wilfully shut his eyes, that will not be convinced by the light of Gods word herein: And this may suffice to dispel that darkness, which some would have covered this Truth with, and as for what knowledge about this positiveness of original corruption is further necessary; We shall then take notice of it, when we speak of original sin, as it is called lust or concupiscence.

Besides, It is not for us to be curious in giving a reason of such positive corruption in a man by nature; it is enough that Gods word is so clear and full in the discovery of it, that he must needs wilfully shut his eyes, that will not be convinced by the light of Gods word herein: And this may suffice to dispel that darknesse, which some would have covered this Truth with, and as for what knowledge about this positivenesse of original corruption is further necessary; We shall then take notice of it, when we speak of original sinne, as it is called lust or concupiscence.

SECT. III.

Let therefore the Use from the former Doctrine delivered, be, To affectus, and wound us at the very heart, that we are thus all over covered with sin, that we have not an understanding, but to sin, a will but to sin, an heart but to sin; May not this be like a two edged sword within thee? What will fire thee out of all thy self-confidence, thy self-righteousness, if this do not? What delight, what comfort canst thou take by beholding thy self, by looking on thy self thus corrupted and depraved? And the rather let this consideration go to the very bottom of thy soul. Because

LEt therefore the Use from the former Doctrine delivered, be, To affectus, and wound us at the very heart, that we are thus all over covered with sin, that we have not an understanding, but to sin, a will but to sin, an heart but to sin; May not this be like a two edged sword within thee? What will fire thee out of all thy self-confidence, thy self-righteousnesse, if this doe not? What delight, what comfort canst thou take by beholding thy self, by looking on thy self thus corrupted and depraved? And the rather let this consideration go to the very bottom of thy soul. Because

First, Thy propensity and inclination is to that only which God only hateth, which God only loatheth, and hath decreed to punish with his utmost wrath to all eternity. Consider that sin is the greatest evil; All the temporal evils in the world are but the effect of it, that is the cause. Now can it ever humble thee enough to think, that the whole bent, and constant tendency of thy soul is unto that which is the most abominable in the eyes of God? Thou canst not do that which is more destructive to thy own soul, and more dishonouring unto God, then by committing sin, and yet thou canst do nothing else, thou delightest in nothing else; Thy heart will not let thee do any thing else: Look over thy whole life, take notice how many years thou hast lived, and yet if not regenerated and delivered in some measure from the power of original corruption, thou hast done nothing but sinned; Every thought hath been a sin, every motion a sin within thee, and yet sin is the greatest evil, and that alone which God hateth.

First, Thy propensity and inclination is to that onely which God onely hateth, which God onely loatheth, and hath decreed to punish with his utmost wrath to all eternity. Consider that sinne is the greatest evil; All the temporal evils in the world are but the effect of it, that is the cause. Now can it ever humble thee enough to think, that the whole bent, and constant tendency of thy soul is unto that which is the most abominable in the eyes of God? Thou canst not do that which is more destructive to thy own soul, and more dishonouring unto God, then by committing sinne, and yet thou canst do nothing else, thou delightest in nothing else; Thy heart will not let thee do any thing else: Look over thy whole life, take notice how many years thou hast lived, and yet if not regenerated and delivered in some measure from the power of original corruption, thou hast done nothing but sinned; Every thought hath been a sinne, every motion a sinne within thee, and yet sinne is the greatest evil, and that alone which God hateth.

Secondly, If yet thy heart be hard, and nothing will enter, take a second nail, or wedge to drive into thee, and that is, being thus all over carried out to sin, not the least good able to rise in thy heart, that hereby the very plain Image of the Devil is drawn over thee: Hence it is, that wicked men are said to be of their Father the Devil; and he is said to rule in the hearts of the children of disobedience, Ephes. 2. What a woeful change is this, to be turned from a Son of God, to become a Devil? ⟨p. 153⟩While Adam retained the Image of God, God abode with him, and in him, there was a near union with God, but upon his Apostasy, the Devil taketh possession of all, and so now man is in a near union with the Devil: Every mans soul is now the Devils Castle, his proper habitation; The Spirit of God is chased away, and now thy heart is made an habitation for these Satyrs; Thy soul is become like an howling wilderness, wherein lodge all beastly lusts whatsoever; Thou that wouldst account it horrible injury to be called beast and Devil, yet thy original sin maketh thee no less.

Secondly, If yet thy heart be hard, and nothing will enter, take a second naile, or wedge to drive into thee, and that is, being thus all over carried out to sinne, not the least good able to rise in thy heart, that hereby the very plain Image of the Devil is drawn over thee: Hence it is, that wicked men are said to be of their Father the Devil; and he is said to rule in the hearts of the children of disobedience, Ephes. 2. What a wofull change is this, to be turned from a Sonne of God, to become a Devil? ⟨p. 153⟩While Adam retained the Image of God, God abode with him, and in him, there was a near union with God, but upon his Apostasie, the Devil taketh possession of all, and so now man is in a near union with the Devil: Every mans soul is now the Devils Castle, his proper habitation; The Spirit of God is chaced away, and now thy heart is made an habitation for these Satyrs; Thy soul is become like an howling wildernesse, wherein lodge all beastly lusts whatsoever; Thou that wouldst account it horrible injury to be called beast and Devil, yet thy original sinne maketh thee no lesse.

Thirdly, This further may break thy heart, if it be not yet broken enough, that hereby thou art utterly impotent and unable to help thy self out of this lost condition; For how can a dead man help himself to live again? How can thy crooked heart be ever made straight, unless a greater power than that subdue it; If thou didst judge thy condition an hopeless one, as to all humane considerations, then thou wouldest tremble, and have no rest in thy self, till God had delivered thee out of it?

Thirdly, This further may break thy heart, if it be not yet broken enough, that hereby thou art utterly impotent and unable to help thy self out of this lost condition; For how can a dead man help himselfe to live again? How can thy crooked heart be ever made straight, unlesse a greater power than that subdue it; If thou didst judge thy condition an hopelesse one, as to all humane considerations, then thou wouldest tremble, and have no rest in thy selfe, till God had delivered thee out of it?

Lastly, Let this also further work to thy Humiliation, that being thus positively inclined to all evil, not only proper and suitable temptations draw out thy sins, but even all holy and godly remedies appointed by God, they do increase this corruption the more, And is not that man miserable, whose very remedies make him more miserable? Doth not the Apostle complain sadly of that Law of sin in him, even in this respect, that by this means, the Law wrought in him all evil? The more holy and spiritual the Law was, the more carnal and sinful was he thereby occasioned to be: Oh then! What wilt thou do, when good things make thee evil, spiritual things make thee more carnal?

Lastly, Let this also further work to thy Humiliation, that being thus positively inclined to all evil, not onely proper and sutable temptations draw out thy sinnes, but even all holy and godly remedies appointed by God, they do increase this corruption the more, And is not that man miserable, whose very remedies make him more miserable? Doth not the Apostle complain sadly of that Law of sinne in him, even in this respect, that by this means, the Law wrought in him all evil? The more holy and spiritual the Law was, the more carnal and sinfull was he thereby occasioned to be: Oh then! What wilt thou do, when good things make thee evil, spiritual things make thee more carnal?

CHAP. XVIII.