The Marrow of Sacred Divinity - William Ames (1642)

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 of remission of the punishment, and of the fault is a distinction without a difference.

4. That guiltinesse is not the forme of Sinne, but an affection, or a consequent adjunct, partly separable, partly inseparable.

5. Now it followes Sinne, partly by vertue of the Law of God adjudging punishment to Sinnes, in which respect it hath some good in it, and is of God: and in this respect, God cannot separate that guiltinesse from Sinnes. Yet as it flowes from Sinne, and is a worthinesse and deserving of punishment, it doth also partake of the nature of it, and it is a vitious⁵⁴ thing: and in this respect it cannot be separated from Sinne. This double consideration of guiltinesse is intimated, Romans 1. 32. Knowing the Law of God, that they that doe such things are worthy of death.

6. From this guiltinesse there followeth a conscience altogether evill: namely accusing & condemning justly. And hence followes horrour, and flying from the presence of God, Gen. 3. 8. 20. Heb. 2. 15. Rom. 8. 15.

7. Filthinesse is that spirituall pollution, whereby a sinner is made destitute of all comlinesse, and honour, and becomes vile. Matth. 15. 11. Rev. 22. 11.

8. This filthinesse doth immediatly follow the offence of the Sinne, and remaineth in the Sinner, after the act of Sinne is past and ceaseth to be: it is wont to be called the spot of Sinne, Corruption, Defilement, Deformity, Dishonesty, Nakednesse, Uncleannesse, a blot, and somtimes Culpa, a fault.

9. From this filthinesse there followes; First, A turning away from God, Esay 1. 15. Which is also called abomination, and detestation, Prov. 1. 32. Especially in respect of greater Sinnes. Prov. 3. 16. Ierem. 16. 18. Secondly, the shame of a man to his confusion, Gen. 3. 7. For such a shame, is a feare arising from the conscience of some filthinesse. Rom. 6. 21. What fruit had you of those things whereof you are now ashamed?

10. Punishment is an evill inflicted upon the Sinner for his Sinne.

11. It is called an evill because it is a privation of good. But it is not a privation of an honest good, as it is honest, as sin is: but its a privation of the good of happinesse, in respect of the Sinner, who is punished.

12. It is said to be an evill inflicted, not simply contracted, because it pertaines to rewarding and revenging Iustice.

13. It is said to be inflicted for Sinne, because it hath alwayes respect and order to the desart of Sinne, unto which punishment followes from the offence, by reason of the prohibition, and from the guiltinesse, by reason of the commination.

14. Therefore punishment properly so called, hath no place but in Intelligent Creatures, in whom also Sinne is found.

15. Because Sinne is reduced into order by punishment, and Sin in it selfe is in some measure against the goodnesse of God, but punishment only against the good of the Creature: therefore Sin hath more evill in it selfe then punishment.

16. Hence it is that the least Sin is not to be admitted, although the greatest punishment might by that meanes be avoyded, or the greatest good obtained. Rom. 3. 8.

17. In the ordaining of punishment divers attributes of God doe shine forth, chiefly Holinesse, Righteousnesse, and Mercy.

18. The holinesse of God in the largest signification is that whereby he is free and as it were separated from all imperfection. Isa. 6. 3. Rev. 4. 8. But that holinesse of God which doth there properly shine forth is that whereby he being pure from any spot of Sinne, cannot communicate with any Sinne. Psal. 5. 5. Thou art not a strong God that delighteth in iniquity: evill shall not dwell with thee. Hab. 1. 13. Thou art of purer Eyes then that thou mayest behold Evill.

19. The revenging justice of God which here shines forth is that whereby he inflicteth evill upon them that doe evill. 2. Thes. 1. 6. It is just with God to render affliction to them that afflict you.

20. This Iustice as it doth burne simply-against Sinne is called wrath Rom. 1. 18. Eph. 5. 6. As it doth more fiercely wax hot it is called fury. Deut. 29. 20. As it doth give sentence to be executed against a Sinner it is called judgement. Rom. 2. 5. As it doth execute the sentence given, it is properly called revenge. Heb. 10. 30.

21. Mercy here shining forth is that whereby be punisheth Sin, lesse then the condigne desert of it.

22. This mercy is clemency or beneficence.

23. Clemency is that whereby he doth moderate the punishments that are due, Lam. 3. 22. It is the Lords great kindnesse that we are not consumed.

24. Clemency appeares in patience, and long sufferance.

25. Patience is that whereby he doth forbearingly suffer Sin, and spares the Sinners. 2. Pet. 3. 9.

26. Long sufferance is that whereby he doth long suspend revenge. Exo. 34. 6.

27. Beneficence is that whereby, being rich in goodnesse, he powreth forth many good things, even upon Sinners. Matth. 5. 45.

28. The punishment inflicted on man for Sinne is death. Gen. 2. 17. Rom. 5. 12.

29. This Death is a miserable privation of life.

30. By the life of man is understood, both the conjunction of the soule with the body, and all that perfection, which was agreeable to man in that state, whether it was actually communicated, or to be communicated upon condition. Psalme 36. 10. With thee is the Fountaine of life, in thy light wee shall enjoy light.

31. Therefore Death is not from God, as he did ordaine nature, but it is from God, as taking vengeance on Sinne; and so properly from Sinne, as the meritorious and procuring cause.

32. But that Death is not a simple, and bare privation of life, but joyned with subjection to misery: and therefore is not the annihilating of the Sinner, whereby the subject of misery being taken away, the misery it selfe should be taken away.

33. A certaine Image and representation of this Death was the casting out of Paradise, in which there was contained a Symboll or Sacrament of life. Genes. 3. 22. 23. 24.

34. In Death, or the curse of God that doth lye upon Sinners, there are two degrees; the beginning of it, and the perfection of it: and two members; The punisment of losse, or privative; & the punishment of sense, or positive: and there are two kinds; Death spirituall, and corporall.

35. The beginning of spirituall Death, in matter of losse, in the defacing of the Image of God, that is, the losse of grace, and originall Iustice. Rom. 3. 23. They are deprived of the glory of God. Eph. 4. 18. Being strangers from the Life of God.

36. By this losse of grace, man is robbed of all saving giftss: and so nature is weakned, put out of order, and as it were wounded.

37. The beginning of spirituall death in matter of sence, is spirituall bondage.

38. Spirituall bondage 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. John 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 John 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.