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

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 wa∣ter. And

First, Here is denoted a vehement and violent appetite to sinne; Thirst if ex∣tream is intollerable 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 him∣self, while upon the Crosse, 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 ca∣lidi & 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 nou∣rishing, and thirst humids aquei, of that which is moist, but meerly 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 stomack, 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 Gods Words, and thereupon his whole endeavour and study is to fulfill the lusts of this sinfull 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 uncleanesse with greedinesse; As also Jer. 8. 6. Every one turneth to his course (viz. of wicked∣nesse) as the horse rusheth into the battel, is true of all men naturally, in respect of some sinne or other. It is true, those mentioned in these Texts, had besides their natural inclination, superadded inveterate and habituated customs in im∣piety, 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 head∣long into every evil way; Do thou then consider thy self more, and be ac∣quainted 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 sinne, there is a restlesnesse and disquietnesse 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 wayes which God hath appointed to prevent sinne; They love not the Law of God, they love not the Word of God, because it is holy and threatneth sinne; They love not a faithfull and powerfull Ministry, because 〈◊〉〈◊〉 work is against sinne; They cannot endure the holy Orders and Discipl•••• 〈◊〉〈◊〉 hath appointed in his Church, because against sinne; And why is all this? but be∣cause 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 sinne he is mad and rageth, and if he doth sinne he is miserable and undone; As one in a Dropsie, if he doth not drink, he cannot bear it, and if he doth, he thereby increaseth his danger: Thus every man is a miserable, restlesse creature by nature, wretched if he doth not sinne, and wretched much more if he doth sinne; what misery it is to have a scorching heat within a man, and to have nothing to cool, is parabo∣lically represented by our Saviour in Divies while in hell, Luke 16. 24. who de∣sired 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 pro∣portionably with every man by nature, having a vehement appetite to sinne, and therefore much disquieted, till they do accomplish it; We read of a terri∣ble judgement God brought upon the Isralites, 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 〉〈 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 sinne is like this fiery Serpent, it hath poisoned mankind with its sting, so that a man hath an inor∣dinate thirst to sinne; if he do not sinne, he finds no rest, no comfort; if he do sinne, 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 sinfull tormenting drought that is upon the soul, will quickly be abated; As the disease called Bulimy, or Dogs∣hunger 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 expresse this disquietnesse of soul, till the lusts of sinne be fullfilled, 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 sweetnesse 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 farre Countrey, 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 sutable and agreeable with that corrupt inclination that is within; David cannot ex∣presse 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 con∣version so difficult; This is that which doth so strongly hold men in their sinful wayes; Neither the words of God or the works of God are able to separate a man and his sinnes, till God put forth his conquering, and all subduing grace, because sinne is thus sweet to a man; Zophar the Naamathite, doth excellently inform us, how sweet sinne is to an evil man, and how much he delighte in

the sweetnesse of it, Job 20. 12, 13. Though wickednesse 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 sweetnesse thereof. Cer∣tainly it would be an high degree of blasphemy to say, God made man with such a corrupt inclination at first, that sinne should be so connatural and suta∣ble to him: It was therefore by Adam's apostasie, when we lost the Image of God; then no wonder if every part and power of the soul were carried out in∣ordinately 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 toge∣ther, 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 con∣tent, 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 sinne, as that whereby we are necessitated and captivated unto evil, not at all remem∣bring, 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 sinne, but taketh away the sweetness of it, putting a contrary delight and sweetness in the soul: Now they delight in God, in holy Ordinan∣ces; now their souls break with longing after those heavenly object, which once they did so much abhorre; 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 easinesse and facility thereof. Pineda observeth he compa∣reth it not to eating of pleasant meet, though that be sweet, because there is some labour in the chewing of it, but that is too argute onely the easinesse and facility in sinning may be declared herein; and truly if we apply it to the manner of a natural mans 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 sinne, yea they swallow down a Camel as easily as water? It is true, when a natural mans conscience is awakened and enlightned, when under conviction by Gods Word, then fear and guilt possesseth his soul, then he sinneth indeed, but horrible pangs and throbs of conscience do many times accompany their ini∣quities, they bring forth in sorrow and pain; but we are now speaking of a natural man meerly as so, left in that estate he was born in, and such a man fol∣loweth 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 sinne 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 throughly to convince them, that you would think they should be as much afraid of sinne, as of hell it self. But as the Rule is, Elementa non gravi∣tant 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 them∣selves.

Fifthly, This similitude doth inform us of the frequency and plenty also in∣sinning. It is not one vain thought, one evil action that will satisfie this corrupt principle within, but it emptieth it self into abundance; To drink iniquity like water, denoteth, abundance and plenty, be doth not sip of it, or tast of it, as

some are said to tast of the good Word of God, Heb. 6. or as Jonathan tasted of honey, but they drink it down fully and plentifully, never satisfying them∣selves therein: Hence if they were to live alwayes upon the ear•••• 〈◊〉〈◊〉 would never be weary thereof; Original sinne like the horsleech, Prod•••• 15. hath two daughters crying, Give, give which are never satisfied, these are igno∣rantis 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 alwayes asking and craving, insomuch that a man is insatibly carried out all his life long to one sinne or other, he still cryeth Give, give; Now what a misera∣ble 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 ruine himself? Thus is with every natural man, he can never sinne 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 hurtfull, but man never stayeth himself in his lusts, and withall 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 wholsom 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 sinne, though it damnus: We look onely to the bait, not to the hook, to the pleasures of sinne, the sweetness of sinne, 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 sa∣tisfie this corrupt thirst within him? Doth he think, will thus be for my good, will this be in stead of God and Heaven to me? Hence also it is, that he is carried out to sinne 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 threatned, though this sword of Gods 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 sinne, is thereby inclined to sinne the more. It doth not satisfie, but increase the lust more; As a man in distempered heat doth not allay it by drinking, but en∣stameth it the more; as a little water thrown on the fire intendeth the heat thereof: Thus by drinking in of the water of sinne, 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 concern∣ing a stubborn, obstinate man in his way of sinning, Deut. 29. 19. That he ad∣deth drunkennesse to thirst; And so again, Thirst to drunkennesse; thus he is al∣wayes in vehement motions after sinne, and the more he swalloweth it down, and is inebriated with it, the thirstier still he groweth, according to that known Rule,

Quò plus suxt potae, plus si••iuntur aquae.

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 Inter∣pretations, and Bonfrerius offereth one of his own; Grotius goeth along with those that ••••••erstand the abstracts for concretes, and so apply it to two differ∣ent pers•••••• ut that of Calvins seemeth most probable, which I have men∣tioned, that it denoteth a man by custom in sinne, to be more vehemently in∣clined thereunto; Even as drunkennesse doth not quench the thirst, but ma∣keth a man more thirsty afterwards, and this agreeth wholly with my pur∣pose.