thing or object The object of righteousnesse being the Law it doth follow that the object of sin is the Law also but what Law Both the Law of nature which God had prescribed unto every thing in nature to be observed by them as being unto God most honorable and to themselves most proper and behoofefull Those rules and limitations those orders and prescriptions which the wisdome of God had proposed and imprinted upon all creatures either of the preservation of their being or the destruction of their sexes or the propagation of their kinds or the moderation of their power and manner of working or the manifestation of his own Almighty power wisdome and glory the same are termed Lawes So He made a Law for the rain said Job Job 2.8 And he gave a decree unto the Sea that the waves should not passe his commandment And by this Law it is that heavie bodies move downwards but light bodies ascend upward that the motion of the Heavens are circular and that every thing observes that manner of motion and working which is peculiar and proper unto his kind Now creatures having their several degrees of perfection and Law being as it were the several rules and spurrs thereof it will follow The persecter any creature is the more general and of larger excellency are those Laws by which the same is guided So we see that Minerals are of a perfecter constitution and being then simple bodies as Air or Water or Earth or Plants are perfecter then Stones and Beasts are more perfect then Plants and that Man is more perfect then all So that every one of these in their severall kinds have more or lesse notion motion belonging unto them and accordingly are subject to more or lesse Laws Now men being as it were a compendium or Epitome or abbreviature of all the creatures of God and participating of all the perfections hath so many actions and operations proper unto him as makes him subject to all the lawes not only to the part of natures law that concerns only his reasonable Soul and will and is therefore called the morall Law but likewise unto all the subordinate parts that may any waies concern his inferior parts and faculties so that not only the Soul the understanding but the senses and humors yea the very whole proportion and constitution of the body and every particular therein had their severall prescriptions and motions peculiar unto themselves which both for ability and power and end and all other circumstances they ought to have observed exactly and could not transgresse without sin So that first hearing of the subject of sin namely the law of nature That Law which Almighty God had prescribed universally unto all things in nature to be observed let us proceed unto the farther search thereof And therefore in the second place we say that the form of righteousnesse is the observation of this Law and hence we insert tanquam formale peccati that the transgression of the law is as it were the form of sin For so 1 John 3.8 defineth that sin is the transgression of the Law that it is an aberration and excursion out of the bonds and prescripts of Gods Law 1. John 3.4 3ly The materiall causes of Righteousnesse were the actions and operations faculties and parts of man and therefore we must propose them also tanquam materiale peccati as the matter and subject of sin For look how the parts and faculties both of Soul and body were ordered and framed and beautified and exercised in Righteousnesse So likewise the same parts and faculties both of Soul and body are confused distempered deformed and perverted by iniquity and sin For the efficient cause of righteousnesse being liberum arbitrium hominis the free will of man it must needs follow that the efficient cause of sin must needs be the same or else could not be said to be our sin for that which makes a work to be our work is because it proceeds from our own will for sin in the formes and abstracted nature thereof namely as it is the transgression of the Law may be and is in beasts and other creatures yet cannot be said to be the sin of the creature because it proceeds not from will in the creature for the creature is subject to vanity saith the Apostle Rom. 8.20 Neither is it sufficient to make a work ours unlesse it proceed freely from us without any necessity compelling us unto for then the act would be attributed as much yea principally to the necessity and we should be but as instruments thereof That therefore is the efficient of sin unto man which doth appropriate sin unto man and that doth appropriate sin unto him which is the principal facultie by which he worketh namely Liberum Arbitrium his free will Lastly the finall cause or effect of righteousnesse was joy and peace and comfort and contentation and perfection and all the happinesse which the soul and body of man was capable of So è contrario for rectum est Index sui obliqui we most still measure that which is crooked by that which is streight the final cause and effect of sin is sorrow affliction crosses and destruction and all the miseries in this life and in the life to come For as malum culpae was the privation of bonum morale so malum poenae is the privation of bonum delectabile As sin was the privation of righteousnesse so effect of sin is the privation of happinesse which is the fruit of righteousnesse For all the miseries and pains that hath or shal ever befal man are no positive thing but a meer privation of that goodnesse which was created in him As for example If sharp needles shall be thrust under the nails it is nothing but the violent disorder and disturbance of the frame of nature in those parts If our hands or feet should be dipt in boyling lead it were but the violent distemper of heat in these members and so of other torments which are all privations Neither did the eye see nor hath ear heard nor did ever possibly enter into the heart of man the joyes that are prepared for the righteous All things in the world are too low to expresse them So on the contrary it will follow that neither eye nor ear or heart hath either seen or can imagine those pains that are prepared for sinners all things in this world are too short to resemble them For as the choice and pretious stones mentioned Rev. 2. are there used to represent the new Jerusalem and the beauty and joyes thereof which are far more excellent and of an higher and transcendent qualitie So under reformation of better judgment I suppose that the fire which the spirit of God in the Scripture makes choice of to expresse the torments of Hel is not material fire but being the most violent and consuming element is used only as the fittest thing to represent those unconceivable pains For I conceive those
torments to be much more then any fire can inflict for the pains afflictions and crosses of this life are not to be spoken of in respect of those endless and infinite â—orrowes in the life to come That we suffer here is but a miserable passage to that we shal feel hereâ—fter and rather to be counted blessings then crosses being forcible means which God useth to humble us and as bridles to check our unruly and headstrong lusts yea as wormwood to wean our appetites from the desire of the worlds vanities For howsoever many doe account themselves happy that live in ease and abundance here on earth yet most certain it is that there can be no greater a curse or crosse befal any man in this life then to prosper in the course of sin and iniquity But to return from whence we digressed The miseries of sin shall be farre greater then any thing in this world can resemble when as by the power and just Iudgment of God there shal be such exact and exquisite distemper and pains inflicted upon every part and parcell of man that if all the most forcible torments that ever were invented by the most cruel Tyrants that ever lived were put together they were as nothing in respect of those infinite pains and tortures which man shal everlastingly suffer in hell where the humors shal be both inflamed benumed with unsufferable heat cold where the senses are infected with most loathsome and abominable stenches and savours their eyes terrified with gastly and fearfull spectacles when the affections shal find no refreshing but endlesse grief and afflictions when every joynt shall be disordered and racked in extensum as possibly it can bear when the glandules the muscles and all the fleshie parts shal frie in scorching heat where the entrals and bowels shall perpetually gnaw with continuall griping yea when these shall be filled with everlasting anguish and horror by being banished for ever from the presence of almighty God and the communion of his blessed Saints and Angels and instead thereof astonished with the deceitfull and hideous noise and wailing of wretched souls never to see hope for ease or end of such unspeakable miseries And lastly when those carnifices those damned executioners of Gods judgments the Divels being cast down from the glorious presence of God's Almightie Majesty and suffering the infinite and unsupportable burthen of his justly deserved wrath and anger shal execute their unspeakable malice and furious vengeance upon the miserable bodies and distressed Soules of reprobate and condemned sinners Nay to conclude if all their griefs and diseases all the anguish of mind whereunto the body and soul of men are subject and which all the men from the beginning of the world unto this day have suffered were in the extremity upon any other man and that the soules and bodies by the Almighty power of God were so fastned together and so perpetually conjoyned that there could be no dissolution yet all this must the sinner eternally endure besides infinitely more sorrowes and pains all unspeakable all unconceivable Hence from the causes we define the sin that it is A determinate and wilful transgression of Gods Law depriving all the parts and faculties both of Soule and body of all kind of goodnesse of all kind of righteousnesse in it self of all manner of happinesse which had been the effect and consequent thereof So that having pointed out the disease and considered what it is it remaines in the last place to search out the Original ground whence it springs and proceeds intimated in these words shaping and conceiving Behold I was shapen c. Peccato Originali saith Aug. nihil ad praedicandum notius nihil ad intelligendum secretius There 's nothing more commonly preached and yet nothing more obscurely to be understood then Original sin And iniquitie is a mysterie saies the Scripture neither of which doth imply an impossibilitie but only a difficulty of understanding the depth and secrets thereof and therefore as the search of the knowledge thereof requires deeper speculation so doth the delivery thereof deserve more heedful and serious attention I was shapen in iniquitie I may not now stand to dispute that question which is disputed in the works of some great Divines namely whether propagation and traducing of sin be from the Father or Mother Some collecting and affirming from that Rom. 5. As by one man sin entered into the world c. that sin proceeded only and is derived from the man and if the woman could conceive and bring forth without the man the child be without sin Others again inserting that 1 Tim. 2. That the man was not deceived but the woman was and was in the transgression And also from this of the Prophet in the Text In sin hath my Mother conceived me Inferring I say that it is probable that sin is principally derived from the Mother which question may easily be decided by acknowledging it both waies True that it descends from the man and the woman for under that phrase as by one man may be well implyed both sexes and certain it is that both being Parents and both sinfull they are as well the parents of the sin as of the child But to return to our purpose I was shapen in iniquitie saies the Prophet declaring thereby the original ground and cause of this disease the manner how it became sinful wherein it may be probably objected that in as much as the principal guilt of sin depends upon the efficient cause thereof namely Liberum arbitrium hominis the freewill of man in the wilful disobedience of Gods Law which David never had but was born as all other men captives to their lusts and could not obey the Law if he had been never so willing and which never man had but one Neither was sin in that extense and high nature which the free and malitious a version of the will perpetrated and committed by any one but by that one and that by a transient act many hundred years afore how then can the Prophet be said to be guilty of sin in that kind which onely properly undequaque completly is sin or justly assumâ— the last unto himselfe To which I answer that although the act of our first parents was transient yet the will of that act was permanent and remaineâ— and it is justly reputed unto the Prophet and unto all men that descend from their loyns It standing both with the rule of equitie and righteous judgment justly to attribute and impute that unto us which we as it were did in our progenitors for can any man be more just and equal then to charge every part by that which is committed by the whole for all the generations and successions of men make but one body and every one is member of that body and the whole lease of man is but as one tree whereof our first parents are the root and therefore that sprig which hath but newly sprouted
should live in that perfection and happinesse whereof by nature they were capable There is no imperfection in any creature but man is guilty thereof as being by his sin For cursed is the earth and all things therein for mans sake and why for mans sake but for sin and what is that cursing but the substraction and deprivation of the Lords protection and guidance of the creatures in the lawes and rules of natures law Rightly therefore saies the Prophet I was shapen c. And not only therein doth expresse the whole ground and Original cause of his disease but he adds also that in sin his Mother warmed and cherished him up both root and branches were sinful In consideration whereof it will appear that as the structure and composition of man is most admirable so the corruption of sin in man is most damnable as being a general disturbance of the whole course of nature a pestilent infection universally diffused over all the faculties both of Soul and body For as nature hath severall degrees of perfection and still the former is the ground of the latter so also have these degrees their degrees of infection and still the latter is enforced by the former 1. The first degree of natural perfection in man is esse consisting in the constitution and temperature of the body which is the ground of all motions and life 2. The second is Vegetare by receiving nourishment to encrease and grow to perfection in himselfe 3. The third is Sentire an abilitie to discern and know all outward and corporeal objects and their simple qualities 4. The fourth is ratiocinari by discourse of reason in the contemplation of outward things and to draw out such rules and directions for this life as are consonant to that law which God had established in all things 5. Secundum rationem agere to work and frame all his actions according to their destinated ends namely the preservation of natures perfection and the glory of natures God Now as these degrees of naturall perfection have their dependance the one upon the other in their order so likewise in the infection and diffusion of sin upon the natural qualities do the vital faculties depend upon the vital the animal upon the animal the rationall upon the rational the moral c. 1. For the first if there be an intemperate mixture of cold and heat in the natural constitution as hath been declared there is then do the vital faculties fail in the exercise of tâ—eir functions as too much heat doth inflame the blood encrease choler drie the braine too much cold doth beget melancholy augment flegme hinder digestion dul the spirits and such like 2. If the vital faculties be disordered the animal are distempered thereby as the over abundance of ill humors doth send up noysom and unwholesome fumes into the head which do stupifie the sense dul the imagination and hurt the memory so that if the fantasie and memory be any way impaired then in the third place the reasonable soul is greatly disabled in the exercise of her faculties And lastly if reason be absurd and defect in that it is not able to direct how then can the will execute or perform any thing that is agreeable to Gods Law Behold how great a flame a little fire kindleth for the natural temperature of the first qualities heat and cold c. though in mens ordinary imaginations they are things of small moment or respect and nothing so material and worthy as the superior faculties yet are they so necessary and of such force in the whole frame and constitution of man that upon their goodn sse doth the goodnesse of all the rest depend no otherwise then as the spring or poize in a curious clock which seems to be dull and of no great necessity and yet it is of the greatest power as that which moves all the rest of the wheels for the perfection of a clock is to keep its time and due howers but if the spring or poize be disordered all the rest is disordered if it be too strong then the howers are too short and if slack and loose then are they too long So the natural faculties if too cold then all the rest are dâ—stitute and too remiss if tooo hot then are they too violent and redundant for the disposition and perfection of the Soules working dependeth principally upon the bodies temperature For as the eye the intâ—rmedium that which is interposed betwixt the eye and the object be thick as in a mist it is obscured and the sight made imperfect So the Soul if the Organs those instruments by which it works be disordered and distempered is disabled in the exercise and use of its faculties As for example we see in a drunken man when the stomach is oppressed with a thick and strong moisture the heat of the liver by concoction and digestion rarifies the same there riseth such a fume no otherwise then we see in a boyling pot which ascending up into the head doth so stupifie and distemper the brain the Organ of the understanding imagination and discourse that man thereby that distempers himselfe doth quite lose the use of his reason and the chief faculty of his soul and becomes for the time if not worse even a very beast Even so every man by the distempered mixture of corrupted nature is made either more or lesse defective in the use of the soules vigour and power by how much more or lesse the instruments and organs by which the soul worketh are polluted and distempered From hence it is we see that some men are more quick and active of apprehension and conceit others likewise are stupid and of duller capacity which only proceeds from the good or evil disposition of the parts of the body yea the very best and purest that is begotten by the corrupt generation of man is infinitely farre short of that puritie and quicknesse of capacitie which man by his creation naturally was endued withall From hence therefore may appear the vanity of the Pelagians arguments intending to prove that sin is only learned by imitation because the body cannot work upon the Soul which is a Spirit for though the bodie cannot work upon the substance of the soul yet can it hinder and disorder the operations of the Soul which it is to perform in and by the body for by the bodies corruption and disordered distemper there is either irregularity or iniquity in the manner or confusion and ataxie in the order but especially excesse or defect in them sure of every facultie of and action of man As for example if we survey some particulars and first in those faculties which are called concupiscibles as hunger a natural appetite to create for sustenance and preservation of life and being cannot doe it without sin not that the desire of meat or action of eating is sinfull for it is natural and all that is natural is good as being the work of God but