A treatise of original sin ... proving that it is, by pregnant texts of Scripture vindicated from false glosses
Burgess, Anthony, d. 1664.

SECT. III.

The Harmony and Subordination in Mans Nature dissolved, by the loss of Gods Image.

IN the second place. This losse is to be aggravated, because of the Nature of it, which is the deordination and dissolution of all that Harmony and Subordination which was in mans nature. That admirable and composed order which was in the whole man, is now wholly broken; so that the mind and will is against God, and the affections and passions against them. A three-fold Subordination there was in man.

The first, of the intellectual and rational part unto God, The mind clearly know∣ing him, and the will readily submitting unto him.

The second was, A regular Subordination of all the passions and affections unto the mind, so that there did not from the sensible part arise any thing that was un∣beseeming Page  134 and contrary to the rational: Hence it was that the Scripture taketh notice of Adam and Eve in their privitive Condition, that though naked, yet they were not ashamed; There being a full purity and simplicity in their natures, whereby nothing could arise to disturb all those superiour operations. At sin expresseth it well;

Even (saith he) as Paradise the place wherein Adam was created, had neither heat or cold, but an excellent temperament excluding the hurtfull excess of either; so also the soul of Adam was without any excessive passion, or inordinate motion, but all things did sweetly and amicably concur in obedience to the mind.

The third and last Subordination was of the body, both to the rationall and sensi∣tive principles; There was a preparednesse in the body of Adam, as there was in Christ, whereby he did readily do the Will of God, and sound the body not ob∣structing or weighing of it down. Now let us consider this three-fold cord, which did bind Adam's whole man unto that which is good, which was easily bro∣ken; and then, as when the flood-gates are open, the streams of water violent∣ly rush forth, hurrying all away: Thus it is with mankind; This order being dissolved, the whole heart of man is as unruly as the Sea; and whereas that hath its natural bounds, Hitherto it shall go, and no further; The heart of man is bound∣lesse, and hath no stops of it self, only the infinite God of Heaven he ruleth and ordereth it as he pleaseth. Consider the first breach, and mourn under that: Is it nothing to have the mind of man, which hath as many thoughts almost as there are sands upon the Sea shore, and yet not to have one of these rise in the soul with subordination to God? What a sad bondage is this, that our thoughts are no more under our command, than the flying birds in the air? Do not either sinfull thoughts, or if good, come in so unseasonably upon thee, that they carry away thy soul prisoner? Oh this losse of the obedience of the mind to Gods Law, in all the thoughts thereof, ought to be no mean matter of debasement! Not to find one good thought of all those Iliades, Chiliades and Myriades of thoughts which thou hast, but to have rebellion in them against God: What sad impression should it make on thee? In the will also those motion and incompleat velleities, yea acts of consent in the will, which arise in the soul, as so many swarms of flies in the air, Are not these also so many armies of lusts against God, whereas in the state of integrity, there would not have risen the least distemper?

The second breach, Is not that also as terrible and powerfull? For are not all our affections and passions like so many dogs to Action, like so many Locusts and Caterpillers in Egypt, like so many flies and hornets, till by grace they are cruci∣fied? What man is there, in whom if God should let any one passion or affection have dominion over him, that it would not immediately destroy him? So that the power of original corruption is more manifested in the affections and passions, than any subject else.

Lastly, The disorder which is in the body, in respect of its instrumental service∣ablenesse unto God can never be enough lamented; Do not pains and diseases in the body much indispose in holy things? Do not dulnesse, drousinesse and weari∣nesse hinder a man, so that when he would religiously serve the Lord, this body will not let him? Now all this evil and misery is come upon us, because we have lost the Image of God; As God in nature doth not suffer any vocuum or redun∣dans, so neither did he in respect of the frame of the soul at the first; There was nothing defective, and nothing excessive.