A Treatise of Original Sin

SECT. I.

The Text explained.

I Have formerly treated on that parallel Text to this, Gen. 6. 5. but wholly to another purpose; Though therefore this be of great affinity with the former, yet I shall deliver altogether new matter from it.

From the twofold Subject of original sin, of Inhesion and Predication, I proceed to the consideration of the Qualities and Adjuncts of it, and begin with this Text, which containeth a gracious promise from God never to bring such an universal deluge, or any other general judgment upon the world for man's sake anymore.

This promise is made a consequent of God's Reconciliation with Noah, upon whose Sacrifice it is said, God smelled a sweet savor, speaking after the manner of men, not that God did regard the material Sacrifice, for the smell of that must needs be distasteful and unsavory, but because Noah did it with a pure and holy heart, and withal chiefly, because this Sacrifice of Noah was typical of Christ's sacrificing himself in time, by whom alone God becometh propitious; For Christ's offering up of himself is said to be Ephes. 5. 2. A Sacrifice to God for a sweet smelling savor, which was chiefly in the Eucharistical Sacrifices, not that Christ's death is compared to them only, as the Socinians would have it, but principally and chiefly to the Expiatory Sacrifices, as appeareth in the Epistle to the Hebrews, only in Christ's death, there was that which was in Eucharistical Offerings, a sweet savor unto God, whereby he became propitious unto mankind; God being thus graciously pleased, we have this promise of God declared in the Text, wherein is considerable,

First, The Cause of it, and that is God's Deceree, The Lord said in his heart, that is an expression after the manner of men; For you must not conceive of God as changing his mind, or altering his purposes upon better considerations, or as if he took up a contrary resolution to that, when he intended to destroy the world, but this is wholly spoken to our capacity; By this is meant no more then God's purpose and secret Decree, which yet he manifested to the comfort of Noah, and therefore we have Moses recording of it.

Secondly, There is the object matter of this promise, and that is twofold, I will not curse the ground, neither will I smite anymore every living thing, as I have done; God cursed the ground at first upon Adam 's fall, but this is meant of the Deluge, as appeareth by the other particular, for by that general flood it is conceived the ground was made worse then before; The meaning then is, That God will not bring anymore universal judgment, not but that particular Towns or Nations may be consumed by water or other punishments, but there shall not be such a general one by water anymore, no, nor any general punishment; For what comfort would it have been to Noah, if that the world should be preserved only from drowing, if it might have been destroyed any other way; Therefore when at the Day of Judgment the whole world shall either be destroyed or renewed by fire, that will not be so much by way of punishment to the inhabitants, as to change its use, and to prepare for the great alteration, that God is then to make.

Thirdly, There is the aggravation of this mercy; God will do this, Though the imagination of man's heart be evil; This clause is to be considered, first as a Reason, then Absolutely in itself. If as a reason, then here is the difficulty taken notice of, how it can be made the ground why God will not destroy the world, seeing formerly Chap. 6. 5. it is there made the only reason why he would destroy it, can it be the motive for two contrary effects? Some therefore do not make it a reason at all, but part only of the description of God's promise, he will not destroy the earth again for this sinful disposition, but there must necessarily be some reason, either expressly or tacitly implied, for God is here declaring his purpose to take a more gracious and merciful way, now that he had given such a dreadful demonstration of his justice and anger against sin already: Some then make the reason to be ab incommdo, that if God should destroy the world, because of man's original corruption breaking forth daily, there would never be an end, we should have floods upon floods; Therefore as the Psalmist saith, He remembereth that we are but dust, he knoweth our frame (Psal. 103. 14.) therefore he will not always pour cut his wrath. Thus (say they) it is here, and this is probable: Others make it an Argument ab aeqno, to which Pererius inclineth, as if God did hereby declare, That being man is thus originally polluted, and incurably sinful, as to his own power, therefore God would pity him; so that though formerly God looked upon it, as the matter of his wrath; now as the matter of pity being sin maketh us miserable, so some think David, Psal. 51. urgeth his natural corruption, as an Argument to move God to pity him, but this is not so probable, because this doth directly contradict God's former proceedings, when his wrath was poured out on the world, because of this sin breaking forth into actual rebellions; I rather therefore go with those that take the particle Ci adversatively, Although, God would not again destroy the world, although mankind was of such a corrupt frame; and thus it is to be taken in many places, the neglect whereof hath caused many Disputes about some Texts of Scripture, whereas the rendering of this particle adversatively, would easily have cleared it, as might be shown, if it were to my purpose. ( Vide Tarn. Exerc. )

In the next place we are to consider the words absolutely, and they are very emphatical, the Heart, the Imagination, and is evil. In the former place, Chap. 6. 5. there is a greater aggravation, Every Imagination, and only evil, and all the day long; but one supposeth the other; here in this Text, instead of continually, or every day, as in the Original, we have From the youth, and therefore doth more palpably demonstrate the original filth or all men by nature; Neither can the Adversaries to this Doctrine of original sin put in the exception to this place, as they did to the former, for there they would evade, by saying, it was spoken of those evil and wicked men, who had in a more notorious manner corrupted all their doings; But how can they open their mouth against this place, for God speaketh this as true at that present of all mankind by nature, when yet the great profane ones were destroyed, and Noah with his family was preserved? So that this is a perpetual and inseparable qualification from the nature of man, more than actual death; For Enoch and Elijah did not actually die, yet they were born with original sin: As for some Expositors who would limit to the time of youth, when a man is past his Infantia and Pueritia, his infancy and childhood, arrived at his Adolescentia, his youth, that is not to be admitted, for the word is to be applied to his whole time since he was born; The word Nagnar doth signify one cast or shut out, and properly belongeth to a new born Infant, and so doth signify the tender Infancy of a child, although we grant that it is sometimes extended to the youth, as Genes. 37. Joseph is called Nagnar a youth, when he was seventeen years old feeding the flock. So 1 Kings 3. sometimes it's applied to a Disciple or Servant, because they were ordinarily young, 2 King. 9. Isa. 37. which the Septuagint render 〈 in non-Latin alphabet 〉 , and it is applied to Christ; and therefore whereas Acts 4. 27. it is rendered Thy holy child Jesus; Some think it better according to the use of the word, by the Septuagint, Thy holy servant, for so Christ is sometimes in respect of his Mediatory Office, called the servant of God. But it is plain, that children are capable of sin before their youth, and therefore we are not to limit it, but to expound if of their very first being in original sin, which doth vent itself actually in after years. Some make the Plural number to be observable, they render it à pueritiis, as containing the whole age of a man from his tender years, till he be grown up. Hence Grotius will extend it to the very time from the womb, but then runneth to his Socinian Hyperbole, which hath been sufficiently confuted. To determine the time indeed, when Infants begin to be capable of actual sins, is very difficult, but that is not my work here.

Now though it is said to be evil from the youth, yet that is some limitation: It is not evil from God's first creation of man's heart, not from its original being, and therefore the essence of a man is not evil: So that it is an horrible calumny of Tirinus the Jesuit upon this place, to say, That from this Text Luther and Calvin do infer,

The Text thus explained, there are two Doctrines contained in it.

First, Original sin is an heavy and grievous sin.

Secondly, That there is a particular original sin in everyone, which breaketh out into its actings betimes. From which we shall take occasion to discourse of the equality and inequality of original sin in every man. Let us begin with the first,

Original sin is a most grievous and heavy sin. In the Text is put an Although upon it, God will not destroy the world, although this sin be in man, implying, the infinite mercy of God, that is not provoked by this utterly to cut of mankind,

SECT. II.

The Aggravaiions of Original Sin.

SECT. III.

That everyone by Nature hath his peculiar proper Original Sin.

THe second Doctrine offereth itself in the next place to be considered of, which is,

That everyone by nature hath his peculiar proper original sin, which doth betimes vent itself into actual evil. For the Text speaketh universally, there is not any to be exempted. It is made a Question in the Schools, Whether there be many, or one original sin only? Aquinas bringeth two Arguments for more original sins than one; The one is from the Text according to the Vulgar Translation, Psal. 51. 5. where it is rendered, In sins did my mother conceive me, in the Plural number; And then the second from Reason, because there being many actual sins, it cannot seem rational, that one original sin should incline to them all, seeing many times these sins flow from contrary principle; How may it be thought this one sin should carry a man out concupiscentially to so many contrary lusts? Therefore that this truth may be fully demonstrated, let us consider these Propositions:

First, That such who deny any original inherent corruption, and make Adam 's actual sin to be ours only by imputation, as Pighius and Catharinus, they will say, That there is but one original sin, which is by imputation made every man's; Even as by the light of one Sun, every man seeth, or (as some Philosophers say) there is one common Intelleotus agens, by which all men are enabled to understand; So that by this opinion every man hath not his peculiar inherent defilement, but that one actual transgression by imputation, is made the one common sin of mankind. Now although this is to be granted, That Adam 's actual sin is made ours (which Chamier, and some French Protestants following him do dangerously deny) yet the Texts heretofore brought in this point, do evidently convince, That everyone hath his peculiar native defilement that he is born in: So that original sin, though it may be called one in specie and proportione, yet when we come to every particular man, he hath his numerical and individual original sin in him: Although therefore there be as many original sins in the world, as there are men and women, yet in one man or one woman, there is but one original sin: Thus David, Psal. 51. 5. confessed his particular birth-sin, not that it was his case alone, not that any other ought not say so, as well as David, but because this consideration doth most humble and affect a man, for what is it to hear that in the general there is such a thing as original sin, unless a man make particular application to himself, unless he bring it home to his own heart, unless he cry out, Ah wretched and undone sinner, I, even I am the man that am thus born in sin, even though there were no other men in the world, yet I should be by nature the child of wrath! And truly this is one reason of our large discoursing upon this point, that you might at last bring this coal of fire (as it were) into your bosom to kindle there, not only to think of the undone estate of mankind in the general, but to think this is true of thee, I am the man of whom all this evil is spoken; Believe thyself to be such a Toad, such a Devil; Hearken to the Word more then to these flattering and soothing suggestions which thy own deluded heart, or corrupt teachers may obtrude upon thee.

Secondly, That although this original sin be commonly called the sin of the nature, yet that is not to be so understood, as if it were not also existent in the person, and so a personal sin. Catharinus (Opusc. casu hominis. ) confesseth he doth not understand how original sin can be called the sin of the nature, for the nature is an abstract, and it is a Chymerical sigment, to say, an universal nature is capable of sin, because Actiones sunt suppositorum; and the late known Enemy to this truth, doth (as it were) triumph in his Arguments against this expression, when it is called, The sin of our Nature (Further Explicat. of the Doctrine of Orig. pag. 493.) For while he is wresting and wrecking the miserable 9 ^th Article of the Church of England, adding and detracting ( Procrustus -like) to make it commensurate to his prepossessed imagination (although he should remember, that according to the Civil Law, no credit is to be given to confessions extorted upon the rack) he positively dictates, that sin is an affection of persons, not of natures; The human nature cannot be said to be drunk or commit adultery, Actiones sunt suppositorum, and sin is a breach of the Law, to which persons not natures are obliged. This Argument I remember is urged also by some against Christ's obedience, that the Law did not bind his human nature, because it was not a person, and therefore the command did not reach to him as he was man, to do this or that. But the answer is very obvious, That although the Law doth immediately bind the persons, yet mediately it doth also the nature, Who can deny, but that the Law to love God, though immediately it be commanding the person, Thou shalt love the Lord, &c? yet thereby the soul of a man is also reached unto, so that hatred of God in the soul, as it is there inherent is forbidden mediately; Otherwise there could be no habitual sins or graces, because the command or threatening did no ways reach to them.

In the next place (to our purpose in hand concerning original sin) it is ignorantly objected, That Actiones sunt suppositorum; For we do not say, Original sin is an action, it is in the nature of habits; So that this ariseth from a gross mistake, That a child doth actually sin in partaking of this nature-defilement; We say it doth contrahere peccatum, or receive this pollution with its nature, not that it doth actually sin in the reception of it. But then

3. When it's called the sin of our nature, it is not meant, as if this nature did universally exist anywhere, that indeed would be a mere Chimera, or as if man's nature were anywhere but in a person, But that wheresoever the nature of a man is anywhere subsistent in individuums, there is also this corruption; Even visibility and mortality are the universal properties of the nature of man: There is no man but hath these affections; So also is original sin thus inseparably annexed to the nature of man, wheresoever it doth particularly subsist. To this purpose Julius Sirenius a Scholastical Writer ( Promptu, Theolog. lib. 20. & 22.) When we say, Original sin is a siane of the human nature, Non ita velim intelligas quasi naturae per se considerata actio aliqua convenire possit, &c. do not understand it as if any action could agree to nature, considered in itself; for not the action (which is of the suppositum ) but the modus agendi belongeth the nature existent in the suppositum, for sin is not an action, but the mode, or rather the defect of the mode in an action. The Sum is this, A man is born thus in sin, not because he is this or that person, but because he is a man descending from lapsed Adam; So that by this we see, that it is the sin of our nature, and yet so as it is the sin of every person new born, but we are necessitated to call it, the sin of our corrupt nature, to distinguish it from all actual and habitual sins, which are the sins of one person, that they are not necessarily the sins of others; Every man is not necessarily a proud man, an unclean man, but everyone is thus a defiled man, destite of the Image of God; only this must always be remembered, That it is not our nature-sin, as we had it from Creation, but as vitiated by Adam 's voluntary transgression, and if he would put it in the definition of man, that he was animal rationale mortal, we may add ad peccata prenum, prone and inclming to sin; for we must consider man otherwise in Divinity, and by Scripture-light, then we do in Philosphy; Hence to be a man, or to walk as a man in Scripture-phrase sometimes, is to be sinful, and to do a thin sinfully: You see then that upon good grounds original sin is called the sin of our natures, and that as in actual sins the person doth defile the nature: So on the contrary in original sin the nature defileth the person; for the human species was in Adam, as we say, the whole species of the Sun is in the Sun, though with some dissimilitude. Hence it is that according to the Exposition of some learned men, it is called, The sin of the world, not my sin or thy sin, but the sin of the world, John 1. 29. For this Rule is given, that wheresoever 〈 in non-Latin alphabet 〉 is used with the emphatical Article in the Singular number, as in this place, there we must always understand original sin; but perhaps that is no more true then another Rule, ( viz. ) where the word 〈 in non-Latin alphabet 〉 hath the Article 〈 in non-Latin alphabet 〉 there always it signifieth the holy Ghost, I rather therefore think, that by the sin of the world is meant all sin, any sin committed and repented of; for Christ did not only come to take away original sin, as some would have it, but all actual sin as well; So that the expression is here used in the Singular number for the greater emphasis: Hence Divines have two Rules, first, Nomen terminatione singular saepe signification est plurale, a word that hath a singular termination, may have a Plural signification, as sin in the Text signifieth all sin. The other Rule is, Quando Scriptura sacra singulari numere utitur pro plurali, tum saepe plus singularitate significat quam pluralitate when the holy Scripture useth a singular number for the plural, then it often signifieth more in the singular number then if it had used the plural, as Exod. 15. 22. He hath cast the horse and rider into the sea, that is the great company of Pharaoh 's host; we do not then exclude original sin from this place, only we say, actual sin is also comprehended in this propitiatory Sacrifice of Christ.

Propos. 3. By this then it appeareth, That seeing everyone hath his proper peculiar original sin, that the Infants sin is distinct from the parents original defilement, and so our inherent pollution doth differ from Adam 's sinfulness inherent in him; For you must know, that the sin, which is original in us, was personal in him, he did by his own voluntary transgression offend God, and so deprived himself of all that spiritual honor and glory God had crowned him with; Immediately upon the deprivation of God's Image, there was an habitual inclination unto all manner of evil, and this pollution is transfused from Adam to all his posterity, not that the same sin numerically in Adam is communicated to everyone descending from him, but the same in kind; Therefore that Argument which the Pelagians gloried in, in their conflict with Austin, fetched out of Aristotle, That accidens non migrat de subjecto in subjectem, is foolish and absurd; For we grant that the same numerical sin which was in Adam is not propagated to us no more then the same personal human subsistency, but as we have an human being distinct from his; so also an original pollution is in every man distinct from that sinfulness in Adam. It's true, some learned men have doubted, whether we are to conceive original sin inherent in us, as having a distinct guilt from Adam 's transgression, they think it more consonant to truth, if we say that his sin and our native pollution, do make up the formal guilt of it; But as we have heretofore shown, that cannot be, therefore though we are always to judge of this original pollution with this respect to Adam 's sin, that being the original efficient sin, and this the original formal one, yet in itself considered there is a damnable guilt, and therefore by it alone we are said to be children of wrath.

Lastly, Although original sin be but one in every man, yet we may call it many in respect of the efficacy of it, and the innumerable issue that cometh from it: So that we may say it is one and many in several respects, for all the sins of the world have their rise mediately and immediately from it, all these springs come from that Ocean; Thus Aquinas and the Schoolmen answer that place, Psal. 51. 5. Although the proper answer to that place is, that in the Hebrew it is in the singular number, the plural is only according to the Vulgar Translation; and if you say, How can all these actual sins which are of a contrary nature come from this one spring? How can one sin dispose to many contrary sins? We answered this before, and shall add one thing more to clear it, ( viz. ) That though one sin may not dispose directly, and per se to all sin, yet per accidens, it may by removing that which did keep off all sin; for original righteousness did incline to all duties, and thereby preserved from all sin; now original sin excluding this, thereby all sins are committed, as temptations and occasions do intervene; Even as if a musical instrument be marred, every string maketh a different jar according to the nature of it, or as when a mixed body is dissolved, every element goeth to his proper place, which is Aquinas his similitude, of which when we shall show how original sin is equal and inequal in all.

SECT. IV.

That Original Sin which is in every man doth vent it self betimes.

WE proceed to the second part in the Doctrine, which is, That this original sin which is in every man doth vent itself betimes, his Imagination is evil from his childhood. We told you, the Papists offer violence to the Text, when they limit it to a man's youth, excluding his childhood, as if that were innocent; The Rabbins they say (as Mercer relateth) this evil figment is in a man's heart, till he be thirteen year old, and afterwards a good figment cometh into a man. It is greatly disputed with the Schoolmen, When is the time that a child cometh to discern between good and evil, for till then (they say) the Law of God doth not bind, and so he is not capable of actual sins? Some limit the time of actual sins to four or six years of age; But certainly here cannot be any fixed or uniform Rule given; neither may we deny children to be guilty of actual sins, before they come to years of discretion: Certainly Austin speaketh of his observation of the envy which one child hath, while another sucketh the same breast; and therefore although we cannot say with the Lutherans, That Infants have either actual sins, or actual graces, yet no doubt but actual sins do very early proceed from them; neither is the time of their sinning to be limited to the time of their use of reason in a formal and deliberate manner. It is true, our Savior took a little child, setting him in the midst of the company, saying, Unless a man become like this child, he cannot enter into the kingdom of heaven, Mat. 18. 4. not that such a little child had not both original and actual sins in him, but because comparatively to grown persons they are innocent, having not the pride and other sins as men of age have, therefore it is, that we are to be converted, and become like little children; yea there is no parent that desireth the salvation of his children, but he may observe, that from the very childhood there is a great averseness to what is holy and a natural inclination to evil; Insomuch that all do betimes give a discovery of that imbred and sinful pollution that is in them. Solomon saith, That folly is bound up in the heart of a child, prov. 22. 15. And in Job 11. 12, Man is said to be born like a wild Asses-Colt, because of the stupidity and unteachableness that is in everyone by nature to what is good. To consider this more thoroughly, we are to take notice, that original sin doth not lie in a man asleep, or like a sluggish and muddy pool that doth not send forth its noisome streams, but by the Apostle, Rom. 7. is described as a sin that is always acting and rebelling against the Law of God; and therefore as soon as ever a child is capable of such sinful actings, this original sin doth put forth itself, it is not to be limited to years of discretion, but even in the childhood of man much folly and vanity, many actual motions of sin, do put forth themselves: It's often said by Divines, that original sin is peccatum actuosum, though not actual, an active sin though not an actual; and this should make us look back to our very childhood, and to mourn for all that folly and vanity we then committed; How quickly did thy enmity to holy things begin to appear? What a wild Asses Colt? or what a young Serpent wast thou, plainly manifesting, that as thy parts of mind and strength of body should increase, so also would thy corruption break forth more powerfully: But of this childhood-sinfulness more is to be spoken.

SECT. V.

How soon a Child may commit actual Sin.

WE are treating upon the second part of the Doctrine, which is, That the proper original sin that is in every man, doth break forth into actual evil betimes, [From the youth] The word is observed by learned men, to be used in the Plural number for Emphasis sake, and therefore is not to be limited to such a time, as when one cometh to years of discretion, but even to our childhood, therefore the Hebrew word is used of Infants, as Moses, Exod. 2. 6. and Sampson, Jud. 13. 5. although we deny not but that it is also in Scripture applied to those that are grown up; Hence Divines have a Rule, Secundum Hebraorum idioma, Infans vocatur emnis filius ad comparationem parentum, according to the Hebrew custom, every son is called an Infant comparatively to his parents, and happily we may add a Disciple and servant respectly to their Superiors. This word Obadiah applieth to himself, 1 Kings 18. 12. Thy servant feareth God from his youth; This time then of sinning is to be extended further, then usually it is imagined, for commonly we look not upon the actions of young ones as sins, till they come to some discretion, or if we do, we count them very little, and venial, they are matter of delight more then of humiliation; so few are there who do rightly affect themselves with the vanity and folly, as also enmity to holy things that they were guilty of even while little children. But because this truth hath some difficulty in the doctrinal part thereof, let us more exactly inquire into the nature of it, which will be seen in several Propositions. And

First, The Lutherans have a peculiar opinion, that even Infants, whether in the mothers womb or new born, are guilty of actual sins: for whereas they make the word 〈 in non-Latin alphabet 〉 , ( Steg. Photin. dis. de peccato Orig. Fewrborn. dispute. 1 ^a . ) to be applied sometimes to the Infant in the womb, Luk. 1. 41. sometimes to Infants new born, 1 Pet. 2. 2. They conclude, that even such as these, before they have any use of reason, are guilty of actual sins, only concerning actual sins they distinguish, that such are either taken strictly and precisely for those that came from deliberation, and the will, or largely for any motions or stirrings of the soul against God's Law, though without the act of will and reason, and in this latter sense (they say) Infants partake of actual sins. But although original sin is an active quality in a man, and doth begin to work very early, yet it cannot be thought to produce actual sin, till the soul by its powers and faculties is able to produce operatins. It is true, we read of Timothy, that he is said to know the Scriptures from 〈 in non-Latin alphabet 〉 , but that doth signify Timothy something grown up, and attaining to some understanding (for the Lutherans are too peremptory, who think, a place cannot be brought; where 〈 in non-Latin alphabet 〉 , doth signify a child something grown up; Timothy therefore is said, 2 Tim. 35. To know the Scriptures from a child, because his godly Mother and Grandmother did as soon as he was able to receive, instruct him in the faith, which could not be, while a mere Infant. Therefore

In the next place, A second Proposition is, That even in the state of integrity, had not Adam fallen, children new born would have been without actual knowledge, as well as in corrupted nature, they would not have been born with perfect use of their reason, no more then they would have been born with perfect and complete bodies, for such could not have been contained in the womb. We take it for granted, (though some have been for the negative) that in the state of innocence there would have been multiplication of children by generation, which appeareth in the Creation of a woman for a man, and if so, then that the children at that time born, though they would have been free from original sin, and all the general effects thereof, yet would not have been born in a perfect ability actually to use their reason. Indeed the Scripture is wholly silent, what would have been done, if man had not fallen, and therefore nothing can be certainly determined, unless we had some divine revelation about it, yet there is a good Rule given, that we must think God would then keep to that ordinary way of nature, which we now find, except where sin and the effects thereof have made a difference; we are not to make miracles and extraordinary workings of God, unless some necessity of reason compel thereunto, and thus it would be here, if children new born should have had perfect actual knowledge. It is true, Austin doth seem to incline ( Vide Augustine. de peccator. Mer. & Rmeist. lib. 1. cap. 35, 36. especially cap. 37. that as soon as ever the children were come forth from the womb, God would have made them great and perfect bodies, as he did Eve of Adam 's rib immediately, or at least made them fit for all motions of the body; but this is so improbable, that Austin cannot be excused, unless we think he spake it doubtingly, and by way of inquisition, yea not only concerning the body, but even the soul also, that a child is so long without the use of reason, he seemeth to make it not from mere nature, but vitiated and polluted; This (we say) hath no probability, for we must not think that God would have always in the state of innocence, wrought miraculously in the constant propagation of mankind. It is true, the blindness that is habitually upon the mind of every Infant, whereby it is indisposed to receive the Truths of God when grown up, would not then have been in Infants; There would not have been any privation of such light as was necessary, but it would have been mere nesciency and so no sin, and therefore such a nesciency was in Christ's human nature, while and Infant, Luk. 2. 52. He increased in wisdom and stature, as also, Isa. 7. 15. Butter and honey shall be eat, that he may know to refuse the evil, and choose the good, that is, he should eat on children's usual food, till he did increase in knowledge, but all this was without sin. This Proposition may satisfy that Infants cannot have any actual sin, while merely so, because the want of use of reason in them is no sinful imperfection; neither are they under the commands of God to believe and know him, as also to love him with all their soul: Therefore it is absurd in the Lutherans to say, that these commands of actual knowledge, fear, or love do bind them, while thus under a natural nesciency that floweth from their very nature, as nature not as vitiated and defiled.

Prop. 3. The reason why Infants have not the actual use of reason, as soon as they are born ariseth not from their soult, but the constitution of their bodies; As in natural fools, mad men, or men in sleep, there is no defect in their souls, but in the body, which is the organical instrument of the soul; Therefore when Infants die, as soon as ever their souls are separated from the body, they have perfect knowledge and reason; but the want of the use of reason ariseth from the abundance and overflowing of humors, whereby the sensitive powers of the soul are make indisposed for their operations.

Prop. 4. Seeing therefore that the soul cometh to work rationally by the successive alteration of the complexion of the body, as the organs are disposed, which in some is sooner, in some later, it is impossible to give not only the metaphysical indivisible instant, but even the moral time wherein a child doth first begin to have an actual sin. As we cannot observe it in ourselves when we first had any use of reason, so neither can we in another; and therefore the limiting of the works of understanding, to the fourth, sixth or seven years, is altogether uncertain, only we are to conclude, That children sin long before they know what sin is, or can understand what it is to offend God, for those peevish 〈◊〉 vexations which are in little ones, even while sucking, are not to be freed 〈◊〉 some kind of guilt, for such things would not have been in the state of innocent • : And if you say, Why should we think those are sins, seeing they do not flew from the use of reason and free-will? Therefore.

The fifth Proposition is, That contrariety to the Law of God is of the essence of a sin, not voluntariness in actu secundo ( as they say) as if immediately elicited by the will; For habitual sins are not voluntary in that, but because they are the effect produced by voluntary acts of sinning that did precede, therefore they have as much voluntariness, as is required to make an habitual sin, and thus original sin with the immediate effects that flow thence, have as much voluntarness as is required to make them sins, for as habitual sins are therefore sins, because contracted by our own personal will, so original sin is voluntary, because descending upon as by his will, who was our Head, both quoad esse natural, and morale, as it is in time more to be explained: Therefore that Position of Socinians and others, That nothing can be a sin which is not committed by the voluntary consent of our own personal will, is to be rejected as that false foundation upon which they build so many erroneous Doctrines.

The sixth Proposition is, That even young children very early have imperfect workings of understanding and will; So that those obscure actings of a rational soul begin far sooner to put themselves forth, then many do think; Hence it is that they know and love those that give them suck, we must then consider, that there are imperfect workings of reason and perfect formed ones; These later indeed are not so soon, but the former are very early; Lapide in Psal. 25. speaketh out of Gregory, of a child but five year old guilty of blasphemy; And certainly Austin in his Confessions, doth much bewail his sins, while he was a child, he was but tantillus pure, yet tantus peccator, a little boy, but a great sinner. This truth is very useful, not only to confute Pelagiant and Socinians, who make in a child an indifferency to good or evil; or with Aristotle a blank table to receive any impression, but especially to quicken up Parents to their duty in diligent admonition and institution of them; For Solamon, wiser than any Pelagian, saith, Prov. 22. 15. Folly is bound up in the heart of a child; The word signifieth, is close bound to his soul, as if it were with ropes: Now if besides this natural folly, there be wicked education and evil example, this will be such a three-fold cord that will not easily be broken: Oh then do not think it is no matter what children do, their sins are but sports and jests, you will not have them displeased or corrected, for this is contrary also to Solomon 's counsel, Prov. 22. 5. Train up a child in the way he should go, &c. Some render it dedicate, some instruct, it cometh all to one sense, but who must be thus trained? Even a child, in the Hebrew it is Gnal pene, super es viae, which causeth divers Interpretations; Some understand it of the very first beginnings of a child's course, when he in bivio, whether he shall take to virtue or vice; Some for the very time that any entrance can be made upon them; for children are to learn many things by mere memory before they have understanding, neither is that, though in holy things, a taking of God's name in vain, but a serving of God according to their capacity; Some understand it according to the capacity of the child, as a vessel with a narrow mouth must have liquor poured into it by degrees; all these senses tend to the same purpose, ( viz. ) that Parents should not put off the instruction of their children, or to think, because they are children, therefore their sins are not to be much regarded, for you have Job sharply bewailing these, Job 13. 23. What were those iniquities for which God did so severely chastise Job? Why did God write such bitter things against him, it was because of the sins of his youth, the same word in the Text: And Psal. 25. 7. David in great affection prayeth God would not remember the sins of his youth, the same word also in the original, as is in my Text: And certainly, we have a dreadful example of God's anger, even against the sins of little children, 2 King. 2. 23. for such came out of the City, and mocked the Prophet, saying, Go up thou bald head, and there presently came two she-bears that did tare in pieces two and forty of them: They were but little children, and you would think none would regard what they said, but behold the heavy judgment of God upon them: Therefore let Parents be more deeply affected with the lies and sinfulness of their children, then commonly they are. The wicked man is said, Job 20. 11. to have his bones full of his puerilities, or as we translate it, the sin of his youth, because sin acted in the youth, doth cleave more inseparably then other sins, even as he who had been possessed with a Devil from his youth, was more difficultly cured, therefore the Text addeth, Those sins lie down in the dust with him; Thy youth-sins will go to the grave with thee, if grace make not a powerful change.

SECT. VI.

Whether Original Sin be alike in All.

THe last thing to be treated on, is to answer that Question, Whether original sin be alike in all? Do we not see some even from the very womb more propense to iniquities then others? And if it be equal in all, Why should not all be carried out to the same sins alike? Why is not everyone a Cain, a Judas?

To this we answer these things, 1. If we take original sin for the privative part of it ( viz. ) the want of God's Image, so all are alike; Everyone hath equally lost this glorious Image of God, none hath anymore left of it in them then another: Even as it is concerning those that are damned in hell; They are all equal in their punishment in respect of the poena damni, they lose the presence of the same God, and are all alike cast out from his presence, but there is a difference in respect of the poena sensus, some have greater torments then others.

2. Original sin is alike in all in the positive part, if you do respect the remote power of sin, that is, there is in all equally an habitual conversion to the creature: Even as all have the same remote power of dying alike, though for the proxim power some die sooner, and some later; The seed then of all evil is alike in all, all are equal in respect of the remote power of sinning.

3. By original depravation, all are alike in respect of the necessity of sinning; There is no man in this lost estate, but he doth necessarily sin quoad specificationem (as they say) whatsoever he doth, he sinneth, though not quoad exercitium, this sin or that sin one is more engaged unto then another: Neither is this necessity of sinning like the necessity of hunger and thirst; for these are mere natural and not culpable, but this necessity of sinning is voluntarily brought upon us, and though it be necessary, yet is voluntary and with delight also: As Bernard expresseth it, The voluntariness taketh not off from the necessity, nor the necessity from the voluntariness and delight.

Lastly, Original sin is equal in all, in respect of the merit and desert; it deserveth death, it deserveth hell; There is none cometh into the world thus polluted, but he is obnoxious to death, and an heir of God's wrath; For although some are freed from hell, yea and one or two have been preserved from death, yet is wholly by the grace of God; The desert of original sin is equal in all.

But then you will say, How cometh it about that some are more viciously given then others, some more propense to one sin then another?

I answer, 1. From the different complexions and constitutions of the body, with their different temptations and external occasions of sin as they meet with; Though the remote power be equal in all, yet the immediate and proxim disposition is the bodies complexion, and other concurring circumstances; For original righteousness being removed, then a man is carried out to sin violently, according as his particular torrent may drive him; Even as if the pillars or supporters of an house should fall to the ground, every piece of wood would fall to the ground more heavily or lightly, as the weight is, or as you heard Aquinas his similitude, when the mixed body is dissolved every element hath his proper motion, the air ascends upward, the earth downwards; and this is the cause of the divers sins in the world, and some men's particular inclinations to one sin more than another. And then

2. The grace of God either sanctifying or restraining doth also make a great difference; It is God that saith to the sea of that corruption within thee, Hitherto thou shalt go and no further. Think not that thou hadst a better nature, or less original sin than Judas or Cain, but God doth either change thy nature, or else he doth several ways restrain thee, that thou canst not accomplish all that actual wickedness thy heart would carry thee unto.

SECT. I.

T He Apostle having made an Objection against himself, verse. 21. Is the Law then against the promises of God? He answereth it,

1. With a detestation ( God forbid. )

2. He showeth wherein the Law is so far from being contrary, that it is subservient to the Gospel. Only we must distinguish of the use of the Law, which is per se, and which is per accidens; The use of the Law per se is to give eternal life to such who have a perfect conformity thereunto; but per accidens, when it meeteth with lapsed man, who must needs be cursed by it, because he is so far from continuing in all the duties thereof, that he is not able to fulfill perfectly one iota or tittle thereof, therefore it provoketh us to seek out for a Savior, as a man arrested for debt, inquireth for some friend, or surety to deliver him.

Now this subservient use of the Law is expressed in the Text mentioned, wherein you have the condition of mankind declared ( viz. ) That they are shut up under sin.

2. The Universality, All.

3. The Cause appointing and declaring of this, The Scripture.

4. The final Cause, That the promise, &c.

Let us briefly open the particulars. And

First, The Condition of man is said to be shut up under sin, or concluded, it is a Metaphor from those malefactors that are shut up in a prison, and cannot come forth; So that the word implieth partly the condemnation that is upon all mankind, and partly the impossibility to escape it; and then whereas it is said, under sin, that denoteth both the guilt of it, and the dominion of it, and that both original sin and actual, for both are comprehended herein, else Infants would be excluded from having an interest in Christ, for whosoever are brought to Christ are necessarily supposed to be in a state of sin. Hence

In the second place, there is the Universality 〈 in non-Latin alphabet 〉 , which is more emphatical then 〈 in non-Latin alphabet 〉 , All things, not all men; This expression is used, to show, that not only all men, but all their actions, studies, endeavors, everything belonging to them (as it were) is thus sinful and damnable, although Grotius maketh the Substantive understood to be 〈 in non-Latin alphabet 〉 .

In the third place, we have the Cause appointing and declaring of this, and that is the Scripture. It is usual to attribute those things which belong to God unto the Scripture, because that is the sentence of God that declareth the will of God; Thus Gal. 3. 8. The Scripture fore-seeing, that God would justify the Heathen, &c. that is, God by his Word fore-telling what he would do: Thus Rom. 9. 17. The Scripture saith unto Pharaoh, For this same purpose have I raised thee up, &c. that is, God by the Scripture manifested his will and purpose concerning Pharaoh; So that in this place, we are to conceive of God wisely and righteously ordering this way, that all mankind shall fall into a stat of sin & condemnation, that so a way may be made open for the advancement of the grace of the Gospel, Not that God did necessitate Adam to sin, or did infuse any evil into him, but be falling by his own voluntary transgression, and thereby plunging all his posterity into this wretched estate, God who could have prevented this fall of Adam, did not, because not bound to it, give him that grace, which would actually have confirmed him, although he bestowed on him grace sufficient enough, to enable him to stand; God (I say) did righteously and wisely permit this fall of his, thereby to work out a greater good, then the sin of Adam could be an evil▪ Thus God may be called the cause appointing and ordering of all this evil of mankind, partly permissive by leaving Adam to his own will, and partly directive, and ordinative, being not a bare spectator or sufferer of this apostasy, but also a righteous director and ordainer of it to blessed and heavenly ends. Though therefore God is here said to shut up all mankind into this prison, yet he is no more cause of the evil, which brought this desolation, then a Magistrate is of the wickedness of such a Malefactor, whom he throweth into prison; Yea God's ordering of this fall of Adam unto such righteous ends, doth therein demonstrate his Mercy and his Justice: So that although sin be evil, yet the punishing of this is good, as also the working of a better good, then the evil is evil, is a demonstration of the infinite wisdom of God. As God doth it thus, as the chief cause, so the Scripture is said to shut us up under sin instrumentally, because that declareth the curse of God due unto us: And that upon a twofold account, both because of the actual impieties all do commit, as also because of that original filthiness and pollution we are born in.

Now it is my purpose to treat of God's righteous dispensation towards mankind in this particular only, because some do rise up with great zeal, for the righteousness, honor and glory of God in this point, as if the Doctrine delivered by the Orthodox herein, were altogether injurious and derogatory to him: Hence the late known Adversary to this fundamental Truth about original sin, delivers himself thus ( Answer to a Letter, pag. 23, 24)

Our work therefore shall be from this Text, to declare from Scripture-ground the holiness, wisdom and righteousness of God in his proceedings thus with mankind for Adam 's sin: For although all grown persons are shut up under actual sins, as well as original, yet here is comprehended both, seeing it doth extend to all that may have salvation by Christ, out of which number Infants are not to be excluded. Therefore Bellarmine bringeth this Text amongst others, to prove that there is an original sin that all are born in. And so we observe,

That God for righteous and wise ends manifested in the Scripture, hath shut up all mankind in a state of sin and damnation: That God who could have preserved Adam in the state of happiness, and continued it to all his posterity, so that thereby no sin or condemnation, would have come upon any one man (for there would then none have done evil, no not one ) hath ordered the contrary way, suffering man to fall, and thereby all mankind to be in a state of condemnation, whereby also sin is so predominant, that now there is none that doth good, no not one. The Scripture doth in other places with much exactness and diligence take notice of the proceeding of God in this way, as Rom. 3. 9. The Apostle dividing all mankind into Jews and Gentiles, showeth, that though there may be many differences in several respects, yet as to a state of sin by nature and so a necessity of justification by Christ all were alike; Therefore saith he, We have before proved, 〈 in non-Latin alphabet 〉 , The word is very emphatical, some make it to charge, complain, and in an heavy manner to accuse; So that to be by nature of ourselves in a state of wrath, not being able without the grace of Christ, to avoid this condemnation, is the greatest guilt that we can be charged with: It ought not to seem a light and contemptible thing that we come thus cursed in the world; But because men may be accused falsely, and the Pelagians charge us with laying a false curse upon mankind; hence the Greek word signifieth more ( viz. ) so to charge a thing upon a man, as by strong reasons to prove it, to show clearly the causes and grounds of it. therefore our Translators render it. We have before proved; So that the Apostles meaning is, We have not only said thus, but we have proved; A Metaphor (say some) from those who have cast up their accounts, and upon exact consideration do conclude, this is the sum: But what is that he hath proved, even that all are under sin, not only actual, for many were not guilty of those actual sins he enumerateth, but under a state of sin, they could not avoid it, because of the corrupt nature they bring with them into the world. Therefore Contzer the Jesuit ( Comment in Rom. cap. 3. Quaest. 3.) making this Question, How the Apostle could affirm those following sins reckoned by the Apostle of all men, after he had given several interpretations, concludeth, that that is the best exposition, and most consonant to the Text, as also the scope of the Apostle, and most apt to resell heresies, which understandeth it of all men, in respect of their nature and originals, and by their works are made more sinful; for seeing all are under original sin, and by nature children of wrath, when by age they can actually sin, they stir up this hereditary evil in them, That there is none righteous: neither the Jew by the Mosaical Law, nor the Gentile by the Heathen Law. Thus even a Jesuit, which may exceedingly shame our Britannus Coluber, as Pelagius of old was called, and may be transmitted to such who are guilty of Pelagius his error by imitation. Now that this Exposition given is most consonant to the Apostles scope, is plain, because if he did not so conclude by his Disputation, That everyone naturally, not one excepted was thus under sin, then such exempted ones would not need justification by Christ: Therefore observe at verse. 19. how universally he expresseth himself, That every mouth might be stopped; It is taken from a guilty malefactor, whose faults are so evidently proved, that he cannot tell what to say, he is condemned in his own conscience; and thus ought everyone to be, partly by Scripture, and partly by experience so fully convinced of his native-pollution and sinfulness, that he cannot in the least manner boast of himself, attribute any thing to his own power, or complain of God; The Metaphor is either from a beast that hath a muzzle or bridle put in his mouth; or as Chrysostom from the torrent and streams of water, which running violently are damned up; And this denoteth how readily and impetuously a man is carried out to justify himself, to deny any such original pollution, to quarrel and expostulate with God: So that this being God's end in suffering mankind to fall into this condemned estate, even to stop men's mouths, to convince them to humble them; How inexcusable are those, who from this very dispensation do take occasion to open their mouths, and to plead the more pertinaciously for themselves? The other general expression is no less observable, That all the world may become guilty before God: Oh the impudence of those fore-heads that dare plead, not guilty, as to a considerable part of the world! But this of the Apostle is a very thunderbolt; for the expression is taken from the malefactor who is found guilty, and so lieth at the mercy of the Judge; If he looketh upon his own demerits, he can expect nothing but condemnation; How happy were it, if such who abound in Disputations for man's innocence by nature, would at last turn it into holy accusations, confess themselves guilty, justify God, and go out of themselves, for if they be any of this world, they must acknowledge themselves in this guilt, which is not only actual, but original also? Hence at verse. 23. All are said to come short of the glory of God; By the glory of God some mean Eternal life, the glory God will bestow upon us; The word 〈 in non-Latin alphabet 〉 is taken from those who run in a race, and fall short of the victory, being left behind by those who out-run them, and this word signifieth how that men, while by their natural strength they labor, and run, and weary themselves, expecting to obtain happiness, all is but in vain, for they fall short of glory. Others understand it of grace, which is glory begun; every man by nature is destitute of grace: Some understand it of glorying, No man hath occasion to glory before God, because he is wholly corrupt: Others of God himself, for with the Jews God is called Haccaved, the glory. Lastly, Some of that Image of God, in which man was created: All these Interpretations do necessarily suppose one another, and therefore by it is plainly demonstrated the sinful, wretched and impotent condition that every man is born in.

Another passage taking notice of this proceeding of God, to suffer all men to become in a guilty estate, that way thereby may be made for the advancement of his grace, is Rom. 11. 32. where the Apostle treating of that sublime and high mystery, why God did break off the natural branches for their unbelief, and graft in others, he saith, God hath shut up all under unbelief, that be might have mercy on all; This indeed doth directly and chiefly speak of actual sin, therefore it is called 〈 in non-Latin alphabet 〉 , unbelief, or disobedience, yet indirectly and by consequence, there is supposed the bitter root of this rebellion, which is both in Jew and Gentile; now the Apostle saith, God shut up all in this, or into this, for it is 〈 in non-Latin alphabet 〉 , the Greek word implieth, That God hath shut them up all together; As if a Judge should shut up many malefactors together in a dark dungeon; and because the Apostle is speaking of a very great mystery herein, why God should by his free grace deliver some out of this prison, and leave others therein, we see how pathetically and powerfully he breaketh out into a divine acclamation, concerning the incomprehensible judgments and ways of God, as being that only which may silence all our human reasonings in these cases; There being no more certain way to become foolish and corrupt in our imaginations, then when we do presumptuously adventure to judge of God's proceedings according to our limited capacities; for as it is with a man that shall fix his eyes too much upon the dazzling Sun, he is so far from beholding the nature of it, that he doth rather lose that ability to see which he had before: Thus when men will too arrogantly dive into the reasons of God's dispensations towards mankind, he is so far from getting a full knowledge thereof, that many times for his pride he is left by God, and those abilities which he had before are blasted. Let us therefore with the Apostle in matters of this nature, say, How unsearchable are his judgments, and his ways past finding out? 〈 in non-Latin alphabet 〉 , a Metaphor from those subtle beasts that leave 〈 in non-Latin alphabet 〉 , no footsteps if possibly they can, that so they may not be found out. In this point therefore concerning original sin content thyself with the revelation of the Doctrine, that it is so, and conclude, there is no iniquity or injustice with God, though this transcend thy investigation of it; For as it is impossible for a man to catch hold of his own shadow, but the more he stretchedth out to take it, the farther it flieth from him; So it's concerning the Nature, Attributes and ways of God, the more we think to apprehend them, the higher they soar from our reach; But of this more in the prosecution of the point.

SECT. II.

Propositions to direct us about this great Point of God's proceedings, as to the matter of Original Sin.

WE are to treat on God's righteous proceedings, as to the matter of original sin, and that we may be the better directed herein, Let us lay down these Propositions:

First, He that would not dangerously err about this fundamental truth, must take heed of yielding himself up to human and philosophical arguments. A man that would rightly know the magnitude of the Sun, must not judge by his sense, but by an artificial instrument, for the principles of art will correct sense; So he that will fully understand the wisdom and righteousness of God in involving all mankind in Adam 's sin must not judge by human reasons, but Scripture demonstrations, for the principles of faith, will rectify those of reason; So that if you ask, What is the bitter root of all that bitter fruit (I mean corrupt doctrinal opinions about original sin?) We may readily answer, The inordinate attending to human reasonings; As the Pelagians of old did first urge Reason, and then Authority of Scripture, whereas that Emblem of Nazianzen is always to be remembered, Theologia nostra est Pythagorica, our Divinity is Pythagorical, 〈 in non-Latin alphabet 〉 , Thus saith the Lord, is instead of all scientifical demonstrations. The Pelagians and their followers are much alike in the point of original sin, as the Arians and Socinians in the matter of the Deity of Christ; As the Socinians call the Deity of Christ, Somnium Athanasii Athanasius his dream, so do these original sin, Augustine 's figment; As they say, The Fathers before Athanasius his time, and the Council of Nice spake more temperately about the Trinity, so do these also of the Ancients before Austin 's time concerning original sin. And as there are one or two philosophical principles, which plunged them into those damnable heresies about the Trinity, and Christ's Deity ( viz. ) That, Qua sunt eadem uni tertio sunt eadem inter se, and, Vna subsistentia non potest terminare duas naturas, one subsistency cannot terminate two natures; So that Rule, Omne peccatum est voluntarium, Every sin must be voluntary is the very foundation, upon which all errors about original sin are superstructed. If then we would be guided into the truth, let us become humble Disciples of Christ, hearkening to what the Word saith of our condition by nature, and there be established, though reason like Job 's wife tempt thee to charge God foolishly: It is true, we may by reason defend the justice of God in these proceedings, but it must be reason built upon faith, not faith upon reason; let faith lay the foundation, then reason may confirm and adorn. It is Stella his comparison, Takes the mould of the earth from the root of the tree, that is decaying, and put your compost and dung to it, and after that throw in your would again, and then that will be exceedingly advantageous to help the fruitfulness of the tree, which was an impediment before: Thus reason superadded will illustrate faith, whereas if laid as a foundationstone, it will endanger all. But that which doth for the most part corrupt us, is, We first receive opinions according to human persuasions, and then going to the Scripture, we think that speaketh according to our prepossessed imaginations. Philosophers were the Patriarchs of Heretics; Placonical Philosophy in the Fathers, and Aristotelical in the Schoolmen hath wonderfully debased the pure gold of divine truths.

2. He that would not dangerously err in this necessary point, he must mortify self-love, he must above all things take breed of a self-righteousness and self-admiration: For our corruption herein, is, that which maketh us to judge everything unjust in God that is not pleasing to us; we will rather naturally accuse God a thousand times over, then accuse or condemn ourselves; As the love of God had supreme dominion in Adam 's heart while in the state of integrity, so in man fallen on the contrary, self-love is that which keepeth the principality in our souls; so that whatsoever we now love, it is because we love ourselves; Why doth the covetous man love wealth, but because he loveth himself? Why doth the ambitious man honors, the voluptuous man pleasures, but because he loveth himself? yea this extends to God also, we love nothing of God, but for ourselves, as if God were for us, not we for God; Hence it is that we would have a god like us; we make an Idol-god in our hearts instead of the true God; That which God chargeth upon some sinners, Psal. 50. 21. is true of all by nature, Thou thoughtest I was such an one as thyself; now this is the rotten core in every man's heart; we think God to be like ourselves, to do as we would have him do, and therefore we make that injustice in him, which we would not have him do; No wonder then, if men be generally so averse to this Truth about original sin, for how can a man be naturally willing that this should be true, I am born in a state of sin, I am by nature a child of wrath? Can such a bitter pill as this be easily swallowed down? how stiffly will men dispute and cavil ere they will be convinced of this? Deformed faces are not willing to look in this glass: Therefore it is a good similitude which Cortesius the Schoolman (2. Sentent. distinc. 7. pag. 48. who affecteth to turn all School-language into a polite flile,) useth concerning Pelagians denying original sin, he compareth them to Dogs that cannot endure the halter they are tied by, and therefore all their endeavor is to gnaw the cord in pieces, that they may run loose, Thus (saith he) do these corrupt Doctors, they are unwilling to be bound in this chain: No man can endure this cord, whereby folly is bound up in his heart, and therefore they strive to tear it in pieces; They would gladly believe there is no such thing, but the Scripture-truth will abide firm, whether thou believest it or not; Thou art by nature in an undone and a damnable estate, whether thou will be persuaded of it or no. Therefore

In the third place, Seeing this Doctrine of original sin and God's proceedings therein are principally made known to us by Scripture-revelation; It is our wisdom to keep close to what is written, and not to give way to such curious Disputations that will never have an end: If so be the disciples of Plato would silence themselves with this, 〈 in non-Latin alphabet 〉 , here Plato doth command us to stay, to rest and dispute no further; if (I say) this would immediately stop their mouths, how much more should the command of God and Christ, when we can say, here Christ hath commanded us to inquire no further? It is not therefore with divine truths, as it is with philosophical, for with the latter, though we know Aristotle saith so, yet we may inquire into the truth of it, but in Theological things, if it appear God hath said this, then we must not judge but believe; so that it is a learned ignorance, when we affect not to know above what is written. It is a good resolution of Luther's, (In cup. Genes. 6.) I follow (saith he) always this rule, that I may avoid those Questions which may draw me up to the throne of God's supreme Majesty; Melius & tutius est ad praesepe Christ hominis consistere; It is better and safer to stand at the manager of Christ as man; For this end we have Elihu and God himself at last humbling Job, who had disputed the righteous proceedings of God too presumptuously, by the consideration of God's transcendent greatness to man's capacity, yea by these natural things, convincing him of his infirmity which we see very day as the rain and thunder, &c. Now certainly if we cannot behold a star much less the Sun; if we cannot find out the reason of God's proceedings in natural things, how much more in supernatural. Therefore

Fourthly, This is always to be laid down as a foundation, there is no unrighteousness with God, whatsoever he doth is very just, though many times this is secret and hidden to us: Even as David, while estuating in his soul, and perplexed about God's dispensations in this world, thinking that equality of administrations to those that were not equal was inequallity; yet least this sour leaven should embitter him too much, he layeth down as a sure principle and foundation, and that in the very beginning; Truly God is good to Israel, even to such as are of a clean heart. Psal 73. 1. And the Apostle in those sublime mysteries about Election and Reprobation, doth check the presumptuous Disputations of men: Who will contend with God in such cases? Rom 9. And Elihu argueth against Job, Chap 34. 18. Is it fit to say to a King, thou art wicked, and to Princes, ye are ungodly? he meaneth of such whose righteousness and integrity is universally approved of; for the Prophets did many times rereprove ungodly Kings, and inform them of their impieties, (though we are to do our duties even to such with acknowlengement of their eminent place) Then how much more unsufferable is it concerning God, of whom all men have this inbred notion, that he is optimus as well as maximus, for any (if God do thus and thus, when yet the Scripture declareth that he doth so) to accuse it for unrighteousness? Our work then is to show, that such Truths are revealed in Scripture, That God taketh such and such ways in his dealings with mankind, and when this is established, then let us say, God is true, and every man is a liar; Then let us proclaim the righteousness of God, though we cannot satisfy every curious Objection; yea our duty were to pass them by with contempt and silence, did not the importunity of the Adversaries provokens; so that we are to answer a fool in his folly, lest he be wise in his own conceit, Prov. 26. 5. And indeed (excepting one particular) there is not anything scarce of any moment, that may make a man so much as doubt about the righteousness of God in this Doctrine of original sin, as it is delivered by Protestant Writers, who follow the pattern in the Mount, which that it may appear in its harmony, and not judge of a piece by itself, but in its complete proportion. I shall proceed to add further Propositions. Hence

In the fourth place observe, God made made man at first perfect both in soul and body, as his body was not subject to diseases and death, so neither his soul to ignorance and passions: God made him right, Eccles. 7. yea in his own image, righteousness and true holiness, not as the Socinians say, that he was created in a mere innocence, that is indifferency to good or evil, not being made righteous, till man should make himself: Man with simplicity in his understanding, and childishness, as if he differed but a little from an Ideot; it is wonder they do not also say, he was created blind, as Suarez reporteth ( Dispute. de statu innocentiae. ) of some who held so, because it is said, after his fall, That their eyes were opened: Certainly, the Image of God he was created in, and with such a peculiar expression, which the Scripture taketh notice of, Let us make man after our own Image, Gen. 1. 26. doth denote nothing but excellency and perfection in him, both for natural and spiritual things, and shall we think that God who made his body perfect and in full stature, would not do the like for his soul; The end also for which God made him necessarily presupposeth him endued with all wisdom and holiness, for he was made the head of mankind, he was made to be the Governor and Lord of the world, he imposed names on the beasts, which argued both his knowledge and superiority, he was made to glorify and praise God, to have constant communion with him and enjoyment of him, and who can think God created him for such a sublime end without proportionable ability thereunto, and the rather considering, how God created everything in its kind, as good, yea very good; Every creature was made perfect by its natural operations to attain its natural end, and shall man only be made imperfect? So that we are fully to believe this good and glorious estate that God made Adam in; for Pelagian and Socinians begin to err here. This is the first step to all their future abominations.

Prop. 5. God did not only create man thus with an internal sufficiency of ability to persevere in this holy and blessed estate, but did also vouchsafe all other auxiliaries of grace, that might enable him to hold out: Even Adam in the state of integrity could do no good thing without the help of God, and therefore though whole, yet he needed the Physician, not indeed to heal him, or recover him, but to preserve him from falling, and no wonder Adam needed this grace of God, seeing the very Angels likewise did; So that the very difference why some did fall, and the others stand, was the grace of God, insomuch that that of Paul may be applied, even to Angels as well as men, 1 Cor. 4. 7. Who made thee to differ from another, and what hast thou that thou hast not received? Hence the Scripture maketh their election the cause of their standing, being therefore called the elect Angels, 1 Tim. 5. 21. Adam then was created thus sufficient within, and wanting nothing without, either of directing or preserving grace to continue him in this blessed estate, and which is the greater aggravation of that full and sufficient estate God created him in, he had nothing within him that might concupiscentially draw away his heart from God. It was not with Adam as with us, who though we have grace by Christ to help us, yet there is within us a repugnant principle thereunto; There is a root of rebellion within us to this grace of God, but all things in Adam were quiet and harmonious when the Devil did cast in his fiery darts, there was not so much as the least prepared materials to receive them, as it is with us, when the Devil doth tempt without we have something within that is treacherous, that is ready like a little thief, to let in the great one, but in Adam everything was right, all lay in the mere determination of his will, if he would stand, he might, there was nothing within or without, that was an impediment to him, whereas the great misery that is brought upon man, by this original corruption is, that though grace doth many times excise and stir up the will, yet we cannot do what we would, as Paul doth most sadly complain, Rom. 7. Adam while in the state of integrity did resemble God, though with infinite disproportion, in whom potestas and voluntas are all one: Thus in Adam his posse was his velle, let him will what was good, and he did it, there was no innate corruption to make the execution of it difficult, but (alas) man in his lapsed estate doth need that grace, which doth not only give the posse, but the velle also; Hence he is said to work in us both to will and to do, Phil. 2. 13. and that of his good pleasure, not of our good will and pleasure, as some would pervert that Text.

SECT. III.

Objections Answered.

WE are vindicating the righteousness of God in his proceedings with mankind about original sin, being presumptuously accused by those who harden themselves against this truth. I proceed therefore to lay down one Proposition only more, thereby answering their particular Objections, which will help us to much light in this point, that it may seem no new or strange thing, that Radix damnata should proferre ramos damnatos, a condemned root should bring forth condemned branches, or a poisoned fountain envenomed streams.

The Proposition is this, God who made man thus perfect and exactly qualified every way to attain that glorious and for which he was made, did not appoint him as a mere single person to stand and fall for himself, but as a public person, in whom we were all represented, and whose will should be as the will of all mankind; and therefore Rom. 5. we are not only said to be made sinners by him, which denoteth our inherent corruption, but also to sin in him, which supposeth, that our persons were represented in him, not in this sense, as if we had appointed Adam our delegate (as it were) and so had passed over our wills to him, for how could that be, when we had no existency or being at all; Therefore this was wholly by the appointment of God, that it should be so, who is the supreme Lord over all mankind; Even as Christ was Surety for all those who were given him of the Father, not as if believers did delegate him (as some have absurdly and odiously stated the Question) but he was designed to that office by the appointment of God. Adam then was made the common Trustee and Treasurer for all mankind, though he did prove (as it were) the Phaeton, involving all his posterity in utter destruction; so that Adam was the head of mankind two ways,

1. He was the caput natural, the natural head from which his off spring was to descend, and so original sin is communicated unto us, because of our natural propagation from him; This maketh Austin call it therefore so great a sin, that we are never able to judge enough of the heinousness of it, because hereby the whole mass and lump of mankind is soured with it; but this is not all, Therefore

In the second place, He was made caput morale, God did appoint him to be our moral head, covenanting with him, that if he perservered, the good promised should redound to him and to all his posterity, but if he did apostatize then he and all his offspring shall be plunged into the evil threatened, and this Covenant was made known to Adam, that so he might be the more careful to look to his duty; Neither was it requisite that God should expect Adam 's consent, or ours to this agreement, seeing God is the absolute Sovereign and Lord of all, and herein did consult for our good, better then if he had taken any other way, as is more to be insisted on. But against this Covenant many rise up with open mouth; Soto the Papist he derides it, the late Writer, so often mentioned, saith, he knoweth of no such thing, and which is the greater pity; Jausenius more orthodox, though a Papist, then many who call themselves Protestants, in the Pelagian Controversies, he following Austin too rigidly calleth it, Novum pacti mysterium, &c. the new mystery of a Covenant founded upon no Scripture, Tradition, or solid Reason, but exeogitated by mere human Authority ( De Stat. Nat. lap. lib. 1. cap. 16.) But though this Covenant with Adam be not expressed, yet evident and inseparable consequences from the Scripture will compel us to believe it, For was the commination of death only to him as a singular person, was he only interested in the punishment of death, if he did disobey; The event demonstrateth the clean contrary, for do not all die upon his voluntary transgression? Is not this then plainly to say, that God made a Covenant with him as a public person? And if Austin were not of that mind, how could he say, Omnes homines fuernnt ill unus homo? We were not all that one man physically and naturally, therefore morally and by Covenant in God's estimation, per jurisfictionem (as they say) though we must not think this was a mere fiction or imaginary thing, as the Remonstrants call it, only a dispensative Covenant, not as if God were really angry with mankind for this transgression. Again, If there were not this Covenant, the Apostle could not lay it still upon one man, Rom. 5. and 1 Cor. 15. but if it were only because the root is defiled, then our parents sins would be accounted to us as well as Adam 's, which compelled Austin to incline to that opinion also.

Lastly, (For I have proved this before) Adam is called, Rom. 5. 14. The figure of his who was to come, that is, Christ; The 〈 in non-Latin alphabet 〉 , the Type, that is by way of contrariety, that as Christ was the head of all believers to justification and eternal life; so Adam was the head of all his posterity to sin and eternal death; Therefore Christ is called the second Adam, whereby it is plain, That God did appoint these two as two contrary heads, and public persons for two contrary ends, which doth necessarily imply a Covenant; and indeed who can deny, but that as all the Angels did stand upon their own personal account; The other Angels did not sin in Lucifer as a common head, though happily by imitation, but they all stood upon their own bottom, and so were condemned for their own personal iniquity; so God also might have ordered about man, that Adam 's sin should not have hurt his posterity, what he did should be imputed to his own person only, as it is now with parents in respect of their children: Thus men might not have been subordinate to him, but collateral in respect of a moral consideration, though naturally they descended from him, for the denying of original righteousness, which is the consequent of Adam 's sin, was wholly at his free pleasure, only supposing the Covenant, it doth become necessary to us to be deprived of it, and it cannot be rationally thought, how original righteousness upon Adam 's standing could have been propagated to his posterity without this Covenant of God, that it should be so.

So then if this foundation be surely laid, this will abundantly quell all those calumnies, whereby God's proceedings are traduced in this point; for whereas it is thought to be unheard of injustice, and intolerable, that we should not only be made miserable, both temporally and eternally by another man's sin, but also sinful by his sin, which is thought to be the greatest cruelty that can be imagined: We are made sinners whether we will or no, that we may be damned whether we will or no. This Proposition may serve to compose such distempered apprehensions, not indeed but that we must admire in some respects at God's holy and righteous proceedings, which we are not fully to comprehend. Austin is affected with the miris modis, and occultis judiciis of God in these dispensations; And he that will not leave to faith, to apprehend where reason cannot comprehend, doth deserve both ex congruo & condigno, to be accounted a Philosopher, rather than a Christain, and his Religion Reason, rather than Faith; For what point is there in those mysteries of faith, which we believe, wherein we are not to cry out 〈 in non-Latin alphabet 〉 , Oh the depths! Our oystershell cannot empty that Ocean; as Austin is reported to have a vision of a young man attempting to do so, while he was writing his book of the Trinity, thereby informing him of human incapacity to reach comprehensively to such things. Again, There is none saith, that this sinful condition, and so by consequence miserable is brought upon Infants necessarily; for although as to them it's inevitable, yet in Adam, it was free and voluntary, God had abundantly furnished him withal abilities to make mankind happy, and none may presume of Adam 's posterity, that he would have done otherwise. Who can say, he would have done otherwise then Adam did, seeing God did on purpose create man at first in such a furnished and qualified manner, that as Austin observeth, the world might see what the free-will of man could do, that now we may see what the grace of Christ can do.

Furthermore, (Which consideration alone is able to overthrow the foundation of all the calumnies cast upon this Doctrine) God when he made Adam thus the common trustee for mankind, did herein consult our good; It was for man's advantage that all this was done for him, he intended original righteousness, immortality and happiness should descend from him to his posterity, upon his perseverance, so that no more evil is now inflicted upon Adam 's offspring then good was designed and provided for him, if he had continued in obedience. If sin and misery come upon Infants now before actual knowledge, so would original righteousness and happiness have descended upon them before their consent; and whereas happily many of Adam 's posterity, yea all, if left to themselves, would have revolted from God; upon Adam 's confirmation, all would have been confirmed: So that we see God doth not inflict more evil then he had provided good for us.

Again, The known Enemy to the Doctrine of original sin doth falsely and odiously represent this Doctrine, as if Infants were innocents, and yet we hold them guilty of eternal damnation, and therefore having mustered many reasons together, concludeth upon the account of them, That it is safe to affirm, that God doth not damn any one to hell for the sin of another. ( Vnum Necess. cap. 6. Sect. 1.) Now this is to make Chimera's of his own head, for no Divine saith, That an Infant deserveth hell, merely because Adam sinned, nor is he obnoxious to the wrath of God merely for that, but because this corruption of Adams is also propagated to the child, and so it is obnoxious to the wrath of God, for that inherent derived pollution, and the Scripture being as plain and clear in describing of such a natural estate of man by his descent from Adam, as may possibly be desired; We must not leave such evident Texts, because we may subtly dispute in a cavilling manner about God's proceedings herein. It is good Rule among the Schoolmen, That in Philosophicis argumentum facit fidem, but in Theologicis-fides facit argumentum, In Philosophy the Argument worketh saith or assent, but in Divinity, saith worketh the argument; So that we are to believe that one place, if there were no more, of David 's confession, Psal. 51. 5. Behold I was shopen in iniquity, and in sin did my mother conceive me, then all the curious, presumptuous speculations of men, who from reason would demolish this truth, and as for their evasions, and wrestings of that place, they are so forced and irrational, that a man may justly tremble to see men no more reverentially submit their thoughts to the Scripture; Certainly the Psalmist intended, that everyone should have a special regard to this truth delivered there, because of the ( Behold ) prefixed, which is, as I may so say, the Asterisce of the holy Ghost, or the Bibles nota been (as was formerly said in this Text.)

If further it be objected, That it was not voluntary to Adam 's posterity, their consents were to be expected.

To this it is easily answered, That seeing God had provided such a way for mankind, as was for their good, seeing the contrary good, and more also to that evil we are now fallen into, was intended for us in case of Adam 's obedience, how silly is it to say, man's consent should be expected? Not to add further, that the holy wisdom of God ordering it thus, is enough to make us never to open our mouths more against this way; and as for the involuntarinesse of this sin, we have several times spoken to that, It was voluntary as far as the nature of such a sin did require, even as habitual sins are not voluntary, as actual are, but are as far as habitual ones do require. It was voluntary effective; This sin did not arise from the nature or matter of man necessarily, as the Materiarii and other Heretics taught, but by the voluntary transgression of Adam; It is also voluntary subjective, for this corruption is chiefly seated in the will, which ruleth the whole man; and it is voluntary consecntive by consequent, for man naturally delighteth in this evil estate, and till grace make a change we are not weary of this condition. It is true, this subsequent will whereby we delight in our original pollution, doth not properly make original sin to be ours, for this is an actual sin, and floweth from that better root, only it showeth that this evil estate is so far from being contrary to man's will naturally, that it delighteth in it, and doth contumaciously rebel against the grace of Christ that would deliver.

Lastly, Whereas the 18 ^th Chapter of Ezekiel is commonly objected against this truth, where God by the Prophet at large declareth, That the Son shall not die for the fathers sin (an innocent for a nocent) but everyone shall die in his own iniquity; I have spoken something to this already, neither am I to consider, how that place is to be reconciled with the second Commandment, wherein God is said, To visit the iniquity of fathers upon their children to several generations, Exod. 20. 3. and several instances of Scripture make it good. To be sure the Proverb which gave occasion to this passage, was a profane one, redounding to God's dishonor; Sanctius (in locum ) the Papist thinketh that the Jews of old had used it, and that because of Adam 's fall imputed to his posterity, but it seemeth rather at that time to be taken up, while under the judgments of God, especially for Manasseh's his sins, as appeareth Jer. 15. 4. where is observable, that though Manasseh had repented, and his sins pardoned to him, yet God visited them upon the Nation afterward; So that it may not seem strange: If it be affirmed, That notwithstanding Adam repented, and his sin pardoned, yet it may be visited upon all his posterity. There are various thoughts about the interpretation of the place: Some making it a promise under the Covenant of grace only, as it seemeth probable, if you compare it with Jer. 31. 29. where the same profane Proverb is mentioned, and this promise to the contrary, whereas Adam was under the Covenant of works. Others very probably say, This is not to be extended to all times and places, only God promiseth, That in their particular condition at present, they shall have no occasion to use it; for such who did, might be brought back from their captivity. Thus Sanctius and Maldenate, because (say they) it is plain, That the Jews now are under their grievous calamity for their fathers sake, who crucified Christ, saying, Let his blood be upon us and our children, Mat. 27. 25. But however the Exposition be, it doth not gain-say this Doctrine of original sin, for there it speaketh of children free from their parents sins; we speak of children filled with inherent corruption themselves, though derived from Adam, and chiefly, because there the Prophet speaketh of particular, private parents, whereas we say, Adam was a public appointed person by God himself, so that that of Adam 's is extraordinary, even as Christ, though innocent, yet died for our sins, which yet seemeth to contradict this place of Ezekiel, and the Socinians bring it to prove it could not stand with God's justice to punish Christ, being innocent, for our sins.

But in the close of all we may justly retort on those who oppose this truth, that they attribute much injustice and cruelty to God, which Austin doth frequently urge the Pelagians with, for they make all the misery that many times falleth upon young Infants, yea and that repugnancy and temptation that is within us against good to be from our primitive constitution, that God made us so. Those that will not acknowledge original sin to be the cause of this misery, must make God to be so, and therefore, as appeareth by Baronius (Annal. Anno 418.) The Emperors Edict made to banish Pelagians, containeth this, as one reason, Proprer trucem inclementiam &c. for the horrid and cruel inclemency they attribute to God, passing a sentence upon man to die before he liveth; But I shall hereafter, when I come to speak of the Effects of original sin make it appear,

Let the Use of all this be to humble ourselves under God's righteous proceedings, to say with Job chap. 40. 3 Behold I am vile, I will lay my hand upon my mouth; Yea mayest thou not admire at the wise ends of God revealed in Scripture, why this should be? This is to stop every man's mouth; This is to make it appear, That all the world is guilty before God; This is to make it appear, that Christ is necessary, this is the way to make Christ more glorious and precious to those that do believe.

SECT. I.

This Text explained and vindicated from Socinian Exceptions.

T He 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 myself 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 everyone 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 man's nature to sin to humble Job, and to make him more patiently silent under God's heavy hand upon him. Job indeed acknowledgeth this very truth, Chap 14. 4. and doth from thence debase himself under God's 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 judgments 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 man's 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. The first Hebrew word signifieth, that a man hath no innocence, so that he hath not any cause to complain or murmur under God's 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 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 twofold, abominable, even as a carcass 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 applied even to regenerate men also, so far 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 sin 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 man's nature, contrary to this Text? Oh that God would mercifully do that to such corrupt Doctors, which God threatens in anger to the profane 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 sins, some add thy own self, which cometh all to one, I will set thyself before thyself, and all thy sins, in the several kinds and grievous aggravations of then; The Hebrew word is military and taken from setting a battle in array 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 ourselves in all our loathsomeness and deformity before ourselves; What burdens would we be to our own selves? but this is God's work, human 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 unuseful 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 unsavory salt as he is noisome in God's eyes, so he is unfit for any good thing, he is in a state of sin, 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 unuseful 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 showeth the vehement inclination in man to sin, 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 show, how it is with man relatively to sin, even as with a feavourish, or hydropical person that is continually calling for some drink to cool the heat within.

Thus this Text showeth us, what is one immediate and inseparable effect of man's 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 labored to obscure it. And

1. (They say) It is an Hyperbole; This is their constant refuge, whensoever the Scripture saith anything to exalt Christ, or deba • e man, they make it an Hyperbole, but how can that be accounted an Hyperbole, which experience doth confirm? And the Adversaries to original sin grant, that mankind is very prone to sin, and all are very ready to offend, though they attribute this to other causes rather then original sin. 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 sin: 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 always speak right. It is true, they did not always rightly apply the Doctrine they spake, they mistook about Job, but the Doctrine itself 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 anything 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 everything 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 stars are not pure in his sight—how much less man that is a worm, &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 forever 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 grossly repugnant to Scripture-light.

The last exception put in against this place by the pure Naturalists is, That this Text speaketh of actual sin, 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 sin, 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 sin with delight; Because he is abominable and filthy, therefore he swalloweth down iniquity like water; As in every man's body there is a mortal and corruptible principle within, which exposeth to diseases, and at last death itself; So in the soul there is a vehement inclination unto everything that is evil, it's most suitable and connatural to him; As the feavourish man with greediness and delight doth swallow down cold liquor, thinking he never hath enough: Thus it is with man by nature. That there is in all mankind a propensity to sin, not only the Adversaries to original sin, 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 sin, How and whence should a sinful inclination be in all men, if there were an innocence and neutrality merely in man to good or evil, yea an inclination rather to good, because (as they say) the seeds of virtue 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 sin is difficult, but to do good is easy? 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 verse. 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 sinful, is thereby carried out with all inclination and delight to sin. Sin 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 Savior to express his delight in doing of God's 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 sin, never being satisfied, but in obeying the lusts thereof. This propensity to sin 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 sin; Thirst if extreme is intolerable 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 Cross, 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 merely 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 stomach, 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 God's Words, and thereupon his whole endeavor and study is to fulfill the lusts of this sinful 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 uncleanness with greediness; As also Jer. 8. 6. Everyone turneth to his course (viz. of wickedness) as the horse rusheth into the battle, is true of all men naturally, in respect of some sin 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 thyself 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 sin, there is a restlessness and disquietness 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 ways which God hath appointed to prevent sin; They love not the Law of God, they love not the Word of God, because it is holy and threateneth sin; They love not a faithful and powerful Ministry, because 〈◊〉 work is against sin; They cannot endure the holy Orders and Discipl •• 〈◊〉 hath appointed in his Church, because against sin; 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 sin he is mad and rageth, and if he doth sin he is miserable and undone; As one in a Dropsy, if he doth not drink, he cannot bear it, and if he doth, he thereby increaseth his danger: Thus every man is a miserable, restless creature by nature, wretched if he doth not sin, and wretched much more if he doth sin; what misery it is to have a scorching heat within a man, and to have nothing to cool, is parabolically represented by our Savior 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 sin, and therefore much disquieted, till they do accomplish it; We read of a terrible judgment God brought upon the Israelites, 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 〈 in non-Latin alphabet 〉 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 sin is like this fiery Serpent, it hath poisoned mankind with its sting, so that a man hath an inordinate thirst to sin; if he do not sin, he finds no rest, no comfort; if he do sin, 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 sinful 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 express this disquietness of soul, till the lusts of sin be fulfilled, 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 sweetness 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 far Country, 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 suitable and agreeable with that corrupt inclination that is within; David cannot express 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 ways; Neither the words of God or the works of God are able to separate a man and his sins, till God put forth his conquering, and all subduing grace, because sin is thus sweet to a man; Zophar the Naamathite, doth excellently inform us, how sweet sin is to an evil man, and how much he delight in the sweetness of it, Job 20. 12, 13. Though wickedness 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 sweetness thereof. Certainly it would be an high degree of blasphemy to say, God made man with such a corrupt inclination at first, that sin should be so connatural and suitable to him: It was therefore by Adam 's apostasy, 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 sin, as that whereby we are necessitated and captivated unto evil, not at all remembering, 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 sin, 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 abhor; 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 easiness and facility thereof. Pineda observeth he compareth it not to eating of pleasant meet, though that be sweet, because there is some labor in the chewing of it, but that is too argute only the easiness and facility in sinning may be declared herein; and truly if we apply it to the manner of a natural man's 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 sin, yea they swallow down a Camel as easily as water? It is true, when a natural man's conscience is awakened and enlightened, when under conviction by God's 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 merely 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 sin 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 thoroughly to convince them, that you would think they should be as much afraid of sin, as of hell itself. 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 satisfy this corrupt principle within, but it emptieth itself into abundance; To drink iniquity like water, denoteth, abundance and plenty, be doth not sip of it, or taste of it, as some are said to taste 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 always upon the ear •• 〈◊〉 would never be weary thereof; Original sin 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 always asking and craving, insomuch that a man is insatibly carried out all his life long to one sin or other, he still crieth 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 ruin himself? Thus is with every natural man, he can never sin 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 hurtful, but man never stayeth himself in his lusts, and withal 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 wholesome 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 sin, though it damnus: We look only to the bait, not to the hook, to the pleasures of sin, the sweetness of sin, 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 satisfy this corrupt thirst within him? Doth he think, will thus be for my good, will this be instead of God and Heaven to me? Hence also it is, that he is carried out to sin 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 threatened, though this sword of God's 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 sin, is thereby inclined to sin the more. It doth not satisfy, 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 sin, 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 drunkenness to thirst; And so again, Thirst to drunkenness; thus he is always in vehement motions after sin, and the more he swalloweth it down, and is inebriated with it, the thirstier still he groweth, according to that known Rule,

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 Calvin's seemeth most probable, which I have mentioned, that it denoteth a man by custom in sin, to be more vehemently inclined thereunto; Even as drunkenness 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 sin. Let us bring some few demonstrations à posteriori, that they may fully prove the 〈 in non-Latin alphabet 〉 , That there is such an impetuous inclination in man to sin. 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 itself? 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 verse. 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 always 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 ways holy, and that every imagination of the thoughts of man's heart was only 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 sin always 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 run 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 man's heart was 〈◊〉 his youth, It is strange therefore, that if good seed was naturally sown in 〈◊〉 that nothing but tares should come up everywhere instead 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 faithful fail from among the children of man; They speak vanity everyone with his neighbor; It is true, here are some supposed to be godly and faithful, 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 God's wonderful presence amongst them, and yet for all that, this garden so planted and dressed by God, did become a wilderness; If then where there are many external and powerful 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 everyone did turn aside to their evil ways, that they did preach in vain. that there was no soundness amongst them; a sinful 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 anymore Texts for this purpose; The whole scope of the Scripture being to declare man's sinfulness, and extol God's grace.

Secondly, This universal propensity to sin 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 itself they perceived and groaned under it. Even Grotius himself, who would elude the pregnant Texts of Scripture for original sin, by the Rhetoricians trope of Hyperbole, yet doth bring in many passages out of the Heathens, acknowledging such a depravation of man's nature, out of Heriocles the Philosopher & Jamblichus, that it is 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , it's implanted and engraffed in us to sin, ( 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 man's nature, he brings that expression, 〈 in non-Latin alphabet 〉 , 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 vicious 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 continuo 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 Sun, 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 ourselves as lovely as may be, and to hide everything 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 proneness there is in man to sin. 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 man's 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 outrageous man is, if left alone to himself; In his younger years he hath the rod, when grown up, prisons and gallows, and in his old age, death and hell to awe him against sin.

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 withal it must be granted, that this was a mere innocent nesciency in them, and therefore as the body had been prepared, so the soul without any difficulty would with all aptness and readiness 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 intractable, yea there is also a contrariety and an averseness to that which is good. Now if they were in a mere 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 labor ere any good seed will grow up. That known Text of Scripture will forever 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 less powerful 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 itself, if left alone? It is not more prone to run 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 remissness, 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 shameful death. There was in the Tabernacle Aaron's Rod, and the Manna, which some would have allegorically to signify 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 only beloved in the sight of his mother, yet his parents were continually distilling wholesome 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 sin 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 son 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 easy to tumble down; it is easy to fall down the hill. Sin 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 threatenings or in the promises of it, can make us decline from evil, and do good, when neither hell can terrify us, nor the glorious joys 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 enjoining 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 wisdom of the flesh is said to be enmity in the very abstract against God, Rom. 8. 7. the 〈 in non-Latin alphabet 〉 , whatsoever is either in mind or affections, is wholly opposite to the pure Law of God. So that this is an evident demonstration of man's vehement inclination to sin, that though God hath set so many fiery flaming swords in the way to stop us from sin; Though Heaven in the glory of it be on one side discovered, and hell in all the horrible and dreadful 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 sin; yet for all this thou doest despirately and obstinately proceed. This maketh it appear, that there is a more flagrant appetite to sin, then to anything 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 God's grace both for the beginnings, progress 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 sin 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,

Lastly, That there is such an inclination naturally in a man to sin, and repugnant to what is good, a man's own experience may teach him; were there no Bible, no Orthodox Teachers, a man's own heart may convince him of such a perverseness 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 sin 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 proneness in them, it is because they are blinded, they are benumbed within, as the Pelagians of old bragged, That a man might be without passions and sinful 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 sin 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 sin; To which we have also added many other Demonstrations of this Truth, not so much that it is doubtful, and needeth to be proved; (For the Adversaries do confess it,) as that thereby we might the more deeply humble ourselves under the consideration of it. If then there be such constant muddy streams, we are to inquire 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 sin will by no means assent to this; let us consider what are the causes they assign, and herein we shall find they do not so much speak falsehood, as blasphemy against God. But before we come to the particular causes specified by them, let us in the general consider, How many ways 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 Nile that famous river in Egypt, then there is about the original of this impetuousness in man to sin: 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 sin, 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 •• e nati, They are to rejoice that have good and kindly constitutions. This was the opinion of the Platonists, and Origen, who was justly called 〈 in non-Latin alphabet 〉 , 〈◊〉 ; for the monstrous opinions he brought into the Church did pro ••• absurd fancy. Yea it is thought that this opinion was amongst the Jews▪