is a subjection to the power of darknesse or of spiritually deadly enemies Coloss 1. 13. Hath taken us out of the power of darknesse 2. Pet. 2. 19. Of whom a man is overcome of the same hee is brought in bondage 39. This bondage is bondage of the Devill and those that serve the Devill 40. Bondage of the Devill is a subjection to that power of the Devill whereby he effectually worketh in men in respect of them he hath command of Death Act. 26. 18. 2. Cor. 4. 4. Iohn 12. 31. 16. 11. 2. Tim 2. 26. Eph. 22. 41. Bondage of the servants of the Devill is of the world and Sinne. 42. Bondage of the world is a subjection to the entisements which are found in the world Phil. 3. 19. 1 Iohn 4. 5. 2. 15. 16. 43. Service or bondage of Sinne is that whereby a man is so captivated under Sin that he hath no power to rise out of it Rom. 6. 16. 17. 19. 20. 44. By this bondage it comes to passe that although freedome of will remaine which is essentiall to mans nature yet that freedome which pertaines to the perfection of humane nature the property whereof was that power to exercise acts spiritually good and by that meanes acceptable is not found in his sinfull state unlesse Remote and Dead 45. From this beginning of spirituall Death there followes the multiplying of Sin in this life present 46. Those Sins that follow have some respect of punishment in respect of the first sin Rom. 1. 26. 47. But this respect of punishment is attributed to those Sinnes first by reason of the effects or consequents of them because they further the Death of man and increase his misery Secondly they are said to be punishments in respect of that inward suffering to which man is subjected to in sinning whereby also his nature is pressed down and made more base Thirdly they are said to be punishments of the former sin because that former sinne was a cause for which man is deprived of that righteousnesse and grace or Divine helpe by the absence whereof it comes to passe that man runs into those sins Fourthly they may be said also in a certaine manner punishments of the former sin because that former sin was a cause disposing and preparing man to commit the following sins and in that respect it hath brought upon man all those Sins and whatsoever evills doe either accompany or follow them CHAPTER XIII Of Originall Sinne. In the former dispute Thesi 45. the multiplication of sinne was given as a consequent from the beginning of spirituall Death which we will thus shew forth in the following Theses 1. THe Sinne that followed upon the first Fall is either Originall or Actuall 2. Originall Sinne is an habituall exorbitancy of the whole nature of man or it is a deviation from the Law of God 3. Because it is the corruption of the whole man heâ—…ce it is called in the holy Scriptures The old man Rom. 6. 6. Eph. 4. 22. Col. 3. 9. The body of Sinne. Rom. 6. 7. 24. A Law of the members Rom. 7. 23. And the members themselves Col. 3. 5. Flesh. Iohn 3. 6. Rom. 7. 5. 18. 25. 4. Hence also it is that in Scripture a homogeneall corruption is attributed not only generally to the whole man but also to every part of it as to the understanding Gen. 6. 5. The imagination and thoughts only evill Rom. 8. 5. 6. 7. They savour the things of the flesh To the conscience Tit. 1. 15. Their mind and conscience is defiled To the will Gen. 8. 21. The imagination of the heart of man is evill from his childhood To the affections of every kind Rom. 1. 24. To uncleannesse in the lusts of their hearts Lastly to the body and all the members of it Rom. 6. 19. Your members servants to uncleannesse and iniquity to commit iniquity 5. This Sinne is said to be an exorbitancy or deviation of man because it is in man an habituall privation of that due conformity to the Law imposed on man by God wherein he ought to walk as in his way 6. Hence it is that that originall depravation is called in the Scriptures Sinne or that Sinne by a certaine speciall appropriation Rom. 6. 12. 7. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 7. 8. 20. The Law of Sinne. 7. 23. Sinne dwelling in us inhering adhering and compassing us about Rom. 7. 17. 20. 7. 21. Heb. 12. 1. 7. This disorder in man hath as it were two parts One formall and the other as it were materiall Ier. 2. 13. My people have done two evills they have forsaken me c. That they might dig to themselves Cisternes The description of actuall Sin doth containe the picture of originall as the daughter doth containe the picture of the mother 8. The formall part is an aversion from good Rom. 3. 12. There is none that doth good no not one 9. The materiall part is a turning and inclining to evill Rom. 7. 23. The Law of Sin 10. By reason of this originall depravation it commeth to passe that although the will of man be free in the state of Sinne as touching all acts which it doth exercise yet it is captive and servile as touching the manner of doing because it is deprived of that power whereby it should will well and that inclination is as it were a forme whereby it commes to passe that it willeth amisse even when that thing is good about which it is exercised inwilling Rom. 3. 12. 7. 14. 2 Cor. 3. 5. Iohn 8. 34. 2 Pet. 2. 19. Rom. 6. 16. CHAPTER XIV Of Actuall Sinne. 1. Thus much of Originall Now followeth Actuall Sinne. 2. ACtuall Sinne is an exorbitancy of mans action or a deviation of it from the Law of God 1 Iohn 3. 4. It flowes from originall Sinne as an act from an habit or as the fault of the person flowes from the fault of nature In which respect also originall Sin is rightly called the fall of Sinne. Fomes peccati 3. Therefore actuall Sinnes although they are often opposite one to another in respect of their objects and their special wayes whereby they are carried towards their objects yet in respect of that beginning or foundation whence they proceed they are indeed tied knit together Ia. 2. 10. 1 Tim. 6. 9. 4. Actuall Sinnes are diversly distinguished among themselves First in respect of degree One Sinne is greater or lesser then another Ezech. 5. 6. 8. Shee hath changed my judgements more then the Gentâ—…es themselves 8. 15. Thou shalt see yet greater abominations then these Iohn 19. 11. He hath the grearer Sinne whence also punishment is greater or lesser Luke 12. 47. He that knoweth and doth not shall be beaten with many stripes and he that knoweth not and doth shall be beaten with few stripes Mat. 11. 22. 24. 5. But this difference of degrees depends First upon respect of the person by whom it is committed Numb 12. 14.
2 Pet. 1. 4. That we might be made partakers of the Divine nature for he that doth truth his workes are said to be done according to God Iohn 3. 2. 9. Hence the same obdience which is called obedience because it respects the Will of God with subjection and righteousnesse because it performes that subjection which is due is also called holinesse because it respects the same will with conformity and pure likenesse 1 Pet. 1. 14. 15. As obedient children as he that hath called you is holy be ye also holy in all manner conversation 10. Obedience lookes to the glory of God 1 Cor. 10. 31. Doe all to the glory of God as it doth acknowledge his chiefe authority and power in commanding 1 Cor. 6. 20. Yee are bought with a price therefore glorifie God c. And also as it hath in part relation to and doth represent the perfection of God 1. Pet. 2. 9. That yee may set forth his vertues in the manifestation of which things consists that glory which may be given to him of us 11. Also in this subjection there is a respect of feare as the Authority and Power of God is acknowledged whence also the feare of the Lord is in Scripture often â—…at for whole obedience Psalme 34. 12. I will teach you the feare of the Lord. 12. It is therefore said to be toward God both as God is the Rule of it and as hee is the Object of it and also as hee is the End 13. The principall efficient cause of it by way of an inward and inherent principle is mediatly Faith and immediatly sanctifying Grace 14. For Faith doth both prepare a way for us to God Heb. 10. 22. Let us draw nigh by assurance of Faith and Power to goe to him 2 Cor. 1. 24. By Faith yee stand whence obedience is called the obedience of faith Rom. 1. 5. And the faithfull are called the children of obedience 1 Pet. 1. 14. 15. Now Faith doth bring forth obedience in a threefold respect 1. As it doth apprehend Christ who is the Fountaine of Life and the Spring of all power to doe well and 2. As it receives and rests in those arguments which God hath propounded to us in Scripture to perswade obedience namely by promises and threatnings 3. As it hath power to obtaine all grace and so that grace whereby obedience is performed 16. But sanctifying grace is that very power whereby we are lifted up to apply our will to the will of God Whence also new obedience is alwayes included and understood in Scripture when there is mention made of the new man and the new creature Eph. 4. 24. Gal. 6. 15. 17. For nothing can be performed by man since sinne is entred acceptable to God as it comes from him or as a worke of spirituall life unlesse it be performed in Christ by Faith and the grace of sanctification Iohn 15. 4 5. Without mee yee can doe nothing 18. Yet these duties are not therefore to be omitted by a man that doth not yet believe because they are in themselves good they hinder the increase of sinne and punishments of sinners nay they are often reconpensed with divers benefits from God although 〈◊〉 by force of any determined Law but by a certaine abundant and secret kindnesse of him 19. The adjuvant cause by moving is 1. The dignity and majesty of God in it selfe to be observed Deut. 31. 3. Ascribe yee greatnesse to our God Psal. 29. 2. Give unto the Lord the glory of his name 2. The kindnesse of God toward us in which respect we owe to him whatsoever is in us 1 Cor. 6. 20. Know yee not that yee are not your owne which are Gods Rom. 12. By the mercy of God whence also it is that our obedience is nothing else then thankfulnesse due to God and it is rightly explained by Divines under that name 3. The authority of God commanding which hath universall and full dominion over us Iames 4. 22. There is one Law-giver who can save and destroy 4. The equity and profit of the things commanded which doe both agree with greatest reason Rom. 2. 15. Their conscience together bearing witnesse and also pertaine to our perfection and blessednesse Deut. 32. 47. It is your Life 5. The reward and promises by which obedience is perswaded 2 Cor. 7. 1. Seeing we have these promises let us purge our selves c. 6. The misery which they that doe otherwise doe incurre Deut. 28. 16. Heb. 12. 26. Cursed shalt thou be For our God is a consuming fire 20. The matter of obedience is that very thing which is commanded by God and so is summarily contained in the Decalogue for otherwise the Law of God should not be perfect 21. Therefore the Law of God altough in respect of the faithfull ithee as it were abrogated both in respect of the power of justifying which it bad in the state of integrity and in respect of the condemning power which it had in the state of sinne yet it hath force and vigor in respect of power to direct and some power also it doth retaine of condemning because it reproves â—…d condemnes sinne in the faithfull themselves although it cannot wholy condemne the faithfull themselves who are not under the Law but under Grace 22. The forme of obedience is our conformity to the Will of God therefore revealed that it may be fulfilled by us Mich. 6. 8. He hath 〈◊〉 â—…ee O man what is good 23. For neither is the secret Will of God the rule of our obedience nor all his revealed will for Ieroboam sinned in taking the Kingdome of Israel although the Prophet told him that God did in some sort will it 1 Kings 11. 31. with 2 Chron. 13. 5 6 7. But that revealed will which prescribeth our duty is therefore revealed that it may be fulfilled by us 24. But this Will of God in this very respect is said to be good perfect and acceptable to God Rom. 12. 2. Good because it containes in it selfe all respect of that which is honest perfect because there is nothing to be sought further for the instruction of life acceptable to God because obedience performed to this will is approved and crowned of GOD. 25. The knowledge of this will is necessary to true obedience Prov. 4. 13. Take hold of instruction and let her not goe keepe her for shee is thy life and Verse 19. The way of the wicked is darkenesse they know not at what they stumble Therefore the disire of knowing this will of God is commanded to us together with obedience it selfe Prov. 5. 1. 2. Attend to wisdom incline thine eare to understanding whereof a great part also is when it respects practise as on the contrary all ignorance of those things which we are bound to know and doe is sinne 2 Thess. 1. 8. Rendring vengeance to those that know not God and obey not the Gospell of our Lord Iesus Christ. 26. With knowledge of the will of God
Eyes and the Fruit of the Tree to be desired to get knowledge she tooke and eat 7. Therefore the first degree and motion of this disobedience was an inordinate desire of some excellency by the lifting up of the mind which that she might attaine the forbidding of God being laid aside through unbeliefe she would make triall whether the forbidden Fruit had some power to confer such an excellency 8. Hence was the grievousnesse of this sin which did not only containe pride ingratitude and unbeliefe but also by violating of that most solemne Sacrament did make shew of as it were a generall profession of disobedience and contempt of the whole covenant All which also were so much the more foule by how much the condition of the sinner was more perfect 9. In the committing of this transgression two things are to be considered the causes and consequents of it 10. Causes were one principall And others adjuvant 11. The principall cause was man himselfe by the abuse of his free will Eccles. 7. 29. For he had received that righteousnesse and grace by which he might have persisted in obedience if he would That righteousnesse and grace was not taken from him before he had sinned although that strengthning and confirming grace by which the act of sinning should have been actually hindered and the contrary act of obedience brought forth was not granted unto him and that by the certaine wise and just counsell of God God therefore was in no wise the cause of his Fall neither did he lay upon man a necessity of falling but man of his own accord did freely Fall from God 12. The adjuvant causes were the Devill and the Woman 13. The first sin of the Divell was pride From pride did presently follow envy towards God and Gods Image in Man For because he had lost an orderly Excellency by affecting one out of order therefore the Excellency of others grieved him and he was maliciously bent to oppose it But the Devill was not the compelling cause neither the cause of sufficient direct necessary or certaine efficacy in procuring that sin but only the counselling and perswading cause by tempting whence also it is that he hath the name of the tempter Mat. 4. 3. 14. The tempting of the Divell is a fallacy or sophisticall argumentation whereby under a shew of that which is true and good he labours to seduce to that which is false and induce to that which is evill 15. In this tentation the good which he propounded and as it were promised was shewed to be as it were the greatest the way to be used to attaine that good was propounded to be as it were easie and light that greatest evill which did hang over his head was hidden from him 16. The Devill is wont to goe the like way in all his tentations which he doth insnare mankind with yet in this tentation a certaine speciall cunning is to be observed which containes many crafts and those very subtile 17. The first of them was in that he chose a Serpent for his instrument which had a certaine naturall aptnesse which the Devill knew how to abuse 18. The second slight was in that he dealt with the Woman 1. Tim. 1. 13. Whether in the presence or absence of her husband the Scripture is silent 19. The third slight was in that he determined nothing at the first speech but only propounded a certaine question to the Woman as if he were ignorant of those matters Hath God indeed said 20 The fourth was that his question had much ambiguity in it for so might be understood that he should not aske of Gods command but of the sence or meaning of that command peradventure not sufficiently understood by man If the question be understood of the command it selfe then he might seem to have asked whether God had forbidden them that they should not at all eat of the fruit of any Tree or as the Woman her selfe answered whether he had forbidden them the use of that one Tree and so had not simply given them leave for all 21. The fift was that having first called the command of God into doubt by that question he did so artifically extenuat the sanction of it or communication adjoyned in the conceit of the Woman now wavering that she should deny either the truth or at least the necessity of it 22. The sixt was that after he had weakened the Commandement and the sanction of it it doth oppose a prediction quite contrary 23. The seventh was that to confirme that prediction he doth both abuse the Name of God and the Name which God had imposed on the Tree Gen. 3. 5. God knoweth that what day ye shall eat there of your Eyes shall be opened and you shall be as Gods knowing Good and Evill 24. Hence it is that the Divill is called a Serpent a Lyer a Seducer a Man-slayer Revelations 12. 9. Iohn 8. 44. Rev. 20. 10. 25. With this tempting of the Devill there was joyned the tempting of God whereby he did so order that businesse that it might thence be manifest what was in Man But this tempting of God was neither Evill nor tending to Evill 26. A third tempting did follow these namely of Man towards God wherein he did in a certaine manner make triall of the truth and Grace of God namely making triall whether God would preserve him although he did not cleave to him or whether he would certainly doe what he had threatned 27. A fourth temptation of Eve did accompany that namely towards her selfe whereby she received the tentation or suggestion of the Devill into her selfe and applied to her selfe to her own ruine 28. From that arose a fifth whereby the Woman serving the Divill as his instrument did tempt Adam and from that proceeded a sixth whereby Adam tempted himselfe whilst he consented with a certaine purpose to the Woman and the Devill 29. Either all or most of these tentations are found also in every Mans sins 30. And so that sin was consummated as touching the Fall of Man-kind in Adam for Adam was properly the beginning of Man-kind not Eve Unlesse as she was made for him and with him did make one and the same beginning Hence it is that we read in Scripture of a second Adam but not of a second Eve CHAPTER XII Of the consequents of Sinne. In the Former disputation wee treated of the Fall and the causes of it now follow the consequents of the Fall 1. THE consequents of Sinne are 1. Guiltinesse and Filthinesse 2. Punishment properly and distinctly so called 2. Guiltinesse is the binding of the Sinner to undergoe just punishment for his fault Levit. 5. 2 3 4 5. He is guilty Rom. 3. 9. We have proved that all are under Sinne. And Vers. 19. All the world is guilty before God 1. Cor. 15. 17. Ye are in your Sinnes 3. Hence that distinction of Guiltinesse of the fault guiltinesse of punishment as also that distinction of the Papists
in this life there ought to be joyned a trembling and feare to transgresse it Pro. 8. 12. 13. 14. 16. I wisdome have with me the feare of the Lord. The wise man feareth and departh for evill Chiefly indeed in respect of offence but also in respect of the anger and punishment most of all as it separates from God Neither ought such feare to be called servile when it respects not punishment only 27. The chiefe end is Gods glory for we tend unto him by obedience upon whom we leane by Faith otherwise obedience should not flow from Faith Seeing also that Faith is our life as it doth joyne us to God in Christ it is necessary that the actions of the same Faith which are contained in the obedience should bee caried also to God that is to his Glory 28. The lesse principall end is our own salvation and blessednesse Rom. 6. 22. Being made servants to God yee have your fruit in holinesse and the end eternall life Heb. 1. 2. 2. For the joy that was set before him he endured the Crosse. 29. For although that obedience which performed onely for feare of punishment or expectation of reward is rightly called mercenary yet that any should be secondarily stirred up to doe his duty by looking on the reward or for feare of punishment also this is not strange from the Sonnes of God neither doth it in any part weaken their solid obedience 30. But our obedience is not the principall or meritorious cause of life eternall For we do both receive the priviledge of this life and also the life it selfe by grace and the gift of God for Christs sake apprehended by Faith Rom. 6. 23. The gift of God is eternall Life in Iesus Christ our Lord. But our obedience is in a certaine manner the Ministring helping and furthering cause toward the possession of this life the right where of we had before in which respect it is called the waywherein we walke to Heaven Eph. 2. 10. 31. But it furthers our life both in its own nature because it is some degree of the life it selfe alway es tending to perfection and also by vertue of the promise of God who hath promised life eternall to those that walke in his precepts Galatians 6. 8. Hee that sowes to the spirit of the spirit shall reape life eternall 32. For although all our obedience whilst wee live here is imperfect and defiled with some mixture of sinne Gala. 5. 17. the flesh lusteth against the spirit yet in Christ it is so acceptable to God that it is crowned with the greatest reward 33. Therefore the promises made to the obedience of the faithfull are not legall but evangelicall although by some they are called mixt Mat. 5. 3. 34. The manner of obedience is in subjection or humility largely taken whereby the creature doth submit himself to God to receive and execute his commands unto which there ought alwayes to be joyned 1. Sincerity whereby all mixture of a strange intention and affection is removed so that the whole man is applied to this duty 1 Thess. 5. 23. 1 Cor. 6. 20. And 2. Zeale that is the highest degree of a pure affection Gal 4. 18. It is a good thing to love servently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a good thing alwayes 35. The chiefe subject of obedience as also of lively Faith is the will Phil. 2. 13. It is God that worketh in you both to will and to doe 36. But because the sâ—…rity of the will approving doth most appeare in readinesse alacrity or cheerfulnesse of mind therefore that cheerfulnesse doth most of all pertaine to the very essence of obedience 2 Cor. 9. 7. Deut. 28. 47. God loves a cheerfull giver because thou didst not serve thy God in joy and cheerfulnesse of heart So as often it is pleasing and acceptable to God although the worke it selfe that is propounded be not performed 2 Cor. 8. 12. For if there be first a ready mind one is accepted according to that he hath 37. And because the zeale of the will doth chiefly consist in love and hatred therefore also there is necessarily required to obedience acceptable to God a love of the good and hatred of evill Ps. 45. 8. Thou hast loved righteousnesse and hated iniquity 38. The effect and fruit is not onely a declaration but also a confirmation of Faith and Hope 2 Tim. 1. 19. Keeping Faith and a good conscience which being put away some have made Shipwrack of Faith 39. An adjunct that accompanies it is a conscience quiet joyfull and glorying Heb. 13. 18. 2 Cor. 1. 12. 1 Iohn 3. 19. 21. For we trust that we have a good conscience desiring to behave our selves well in all things 1. Our glorying is this the testimony of our conscience by this we shall assure our hearts CHAPTER II. Of Vertue 1. THere be two parts of obedience Vertue and the action of Vertue 2. Pet. 1. 5. Ad to your Faith Vertue c. For if these things be with you and abound they will make you that yee shall neither be barren nor unfruitfull in the knowledge of our Lord Iesus Christ. 2. This distribution is of the whole into members for these two are in their own nature joyned together and doe make one and the same obedience 3. Hence both vertues and their actions are set forth by the same name and are explained also by the same definition because they are altogether of the same nature even as arguments of Logicke are of the same name and nature whether they be considered alone and by themselves or in Axioms and Syllogismes 4. Vertue is an habit whereby the will is inclined to doe well 5. It is called an habit not as it is distinguished from disposition and signifieth a confirmed and perfect constitution of mind for such a degree of vertue is scarce granted to men while they live heere but generally as it containes both a perfect and also imperfect degree of Vertue and state of the mind 6. But it is called an habit not onely because it is had but also because it maketh the subject which it is in to have it selfe in a certaine manner that is it determines the faculty to good which otherwise is not determined in which sence this word is found Hebr. 5. 14. Who by reason of habit have their sences exercised to discerne good and evill 7. It is in the will First because the will is the proper subject of the Theology as it is the proper principle of life and of morall and spirituall actions 2. Because the will is that faculty which is properly carried unto good that is honest Rom. 7. 19. 21. 3. Because vertue is an habit that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or elective the proper and immediate operation whereof is voluntary election 4. Because the will doth commend the other faculties and so Vertue doth most agree to it that all may be directed aright 5. Because the will is neither by it selfe nor