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

SECT. I.

The Text explained, setting forth the Generation of Sinne.

JAM. 1. 14.

But every man is tempted, when he is drawn away of his own lust and enticed.

THe next Immediate Effect of Original sinne, which cometh under consideration, is, The Causality that it hath in respect of all other sins. This is the dunghill in which the whole ser∣pentine brood of all actual sinnes is conveived, and brought forth: Insomuch that when you see all the abominable impie∣ties that fill the whole world with irreligion to God and inju∣stice to man: If you ask, whence ariseth this monster? How cometh all this wickedness to be committed? The Answer is easie: from that original concupiscence, that hot Aetna which is in a man, that never ceaseth from sending forth such continual flames of iniquity. Now this truth will ex∣cellently be discovered from the Text in hand; for it is the Apostles scope in this and the adjacent verses, to take off all men from that wicked way, they are so prone unto (viz.) to lay the blame of their iniquities, and to ascribe the cause of them to any, yea to God, rather than to themselves; They will rather make God then themselves the Author of all that evil they do commit. We have this from Adam, who at the beginning endeavoured to clear himself, and to charge his sinne upon God, The woman thou gavest me. And happily some even in the primitive times, by mis-understanding some places of Scripture, wherein God is said to give men up to their lusts to harden and blind men in their sinnes,

might occasion such a detestable Position, And although the Papists do ordina∣rily charge this damnable Doctrine upon the Calvinists, yet there needeth no more to justifie Calvin in this particular, then what he doth most excellently and solidly deliver upon this very Text. The truth is, our learned men shew expres∣sions from the Papists; yea, from Bellarmine himself, more harsh and incommo∣dious, then I believe can be found in any Protestant Writer. But this by the way.

The Apostle being to inform us of the true cause of all the sinne we do com∣mit, and that not God, no nor Devils, or wicked men are to be blamed compa∣ratively, but our own selves; sheweth, that all this evil cometh from that concupiscential frame of heart we have within us. And as for God, the Apostle expresly instanceth concerning him, prohibiting any one to think or say, it is from God that they do sinne, Let no man say when he is tempted, I am tempted of God: and he giveth two reasons, whereof one is the cause of the other.

If you ask, How is it that God is said to tempt no man, seeing he tempted Abraham and the Israelites?

Austin's distinction is made use of, that there is a temptation probationis and seductionis, of probation or tryal; or of deceiving and enticing to sin. God in∣deed doth often tempt his people, the former way, not but that he knoweth what is in the heart of every man; but that hereby a godly mans graces may be the more quickned, as also a man have more experimental knowledge of himself. As for the other temptation of seduction; God doth not thus tempt, that is, he doth not encline or enrice to sinne. It is true, we read the Prophet Jeremiah, saying, O Lord, I am deceived, and thou hast deceived me, Jer. 20. 7. But that is spoken unadvisedly and rashly by the Prophet, who thought, because what he had prophesied, was not as yet fulfilled, and therefore his adversaries derided and scorned him, that therefore it would not at all be fulfilled, and so by con∣sequence, that God had deceived him.

Secondly, Divines distinguish temptation into external and internal. Ex∣ternal are afflictions and troubles, called often so in Scripture, and these tem∣ptations are from God. 2. Internal, which do immediately incline to sinne, and with these God doth not tempt. Now although the Apostle had in the for∣mer part spoken of external temptations, yet now he speaks of internal ones; though some think he continueth his discourse of externals, because these many times draw out hearts to sinne; but this ariseth not from God.

The reason why God cannot tempt to sinne, is from the infinite perfection of holiness, which is in God: he is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He cannot be tempted by evil. It is true, men are said to tempt God many times, and so ex parte hominu, there is done what man could do, even to make God deviate from his own holy na∣ture and Law: but the Apostle meaneth ex parte Dei, that God is of such abso∣lute purity and transcendent holiness, that there cannot arise any motion in his nature to make him sinne. For so we expound the Greek word in a passive sense, Estius himself granting, that the use of it in an active signification, can hardly be found, though Popish Interpreters plead for the active sense; but then there would be no distinction of this from the following words, Neither tempteth he any man. The original word is used only here in the New Testament. The strength then of the Argument lieth in this, God doth not tempt any man to sin, because he hath no inward temptation, or motion in his own nature to sin: for that is the reason why the Devil is so impetuous and forward in tempting us to sin, because his nature is first carried out to all evil & so there is no man that doth draw on another to sin, but because he in his own heart, is drawn aside with it be∣fore. The Apostle having thus justified God, and removed all cause of evil from him; In my Text he directeth us to the true internal and proper cause of all the sinne that we do commit; and therein doth most excellently shew the several steps and degrees of sinne, whereby of an Embryo (as it were) at first,

it cometh to be a compleated and perfected sinne. This Text is much vexed by Bellarmine and Popish Authors to establish their distinction of a venial and mor∣tal sinne, though they cannot find any true aid from the Text.

Let us consider the particulars of this noble Text: The Cause of a mans sinne is said to be lust 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, this is the same with original sinne, the corrupti∣on of all the powers of the soul, whereby it is inordinately carried out to all things. Of which more in the Doctrine. This is described from the note of propriety, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, His own lust; This expression is used that we may not lay all upon the Devil, or other men, for this is ordinarily brought by men to excuse themselves. It is true, I was in such a fault, I have sinned, but the Devil moved me, or such wicked companions they enticed me, or I did it, because men compelled me, and terrified me: all this will not serve thy turn; It is thy own lust within, not men without that hath made thee thus to sinne. And this sheweth, That every man hath his own proper original sinne, by way of a lust within him.

3. This is further amplified from the Vniversality of the Subject, wherein this lust is seated, Every man; so that no man but Christ, who was God and man, is freed from this incentive to evil.

4. There is the Manner How, this lust doth tempt us to sinne, and that is ex∣pressed in, two words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Drawn away, that is, as some, from God, from heavenly objects; because in all sinne there is an aversion from God, and a conversion to the creature: or else (as others) Drawn aside form the conside∣ration of hell, of the wrath of God, of eternal death and damnation. For we sinne continually, as Eve did at first; The Devil perswaded her she should not die, and then when this fear was removed, she presently falleth into the transgressi∣on, and thus before men fall into the pit of any sinne, they are drawn aside from those serious thoughts; This will offend God, this will damn me. The other word is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Metaphor either from birds or fishes, which have baits to allure them, and thereby are destroyed: Thus lust appeareth with a bait, but the hook doth not appear.

In the next place, This original sinne is illustrated in the issue of it: the Apo∣stle sheweth, how sinne à primo ad ultimum cometh to be accomplished. So that as in other places, we read of the generations of men, the generations of Adam, of the Israelites; so here is the generation of sinne described. Now it is good to observe, that in this whole discourse the Apostle doth proceed meta∣phorically, comparing original sinne to a woman, like that whore in the Pro∣verbs, alluring and enticing man to sinne; or as Adam was at first tempted to sinne by Eve; so still we are drawn aside to sinne by this original corruption, which is like an Eve, or like a Daeliah, and a Joseph's mistress, importunately solliciting of us to what is evil: and as with the woman there is pleasure in con∣ception, but pangs and sorrows in bringing forth, so it is with sinne: while we do at first entertain it, there is pleasure and delight, but afterwards it leaveth a terrible sting in a man, depriving him of all comfort day and night; We may therefore observe the several steps and degrees of sinne before it cometh to be consummated.

1. There is the mother, or root of all, and that is called lust, which must not only be extended to the carnal sensual appetite of a man, but principally to the rational part: for there original sinne hath its chiefest dominion; that is the metropolis, as afterwards is to be shewed.

2. There are the motions to sinne, and titillations or delectations about it: this is implied in the word enticed, taken from the bird, who is allured by the bait; the meat it leeth, but observeth not the snare. Thus in man, there are sudden motions and delights arising in the soul towards sinfull objects, which do antecede all deliberation and consultation; There are pleasing motions to∣wards

sinne, and secret titillations of the soul, before the will doth give its per∣fect and full consent. I say perfect consent; for it may be in all the tick∣ling motions to sinne, though never so sudden, there may be some imperfect consent.

The third step or degree to the compleating of sinne, is expressed vers. 15, When lust hath conceived, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: This is applied to women conceiving, Luke 1. 24. Luke 1. 31. and by this is meant that consent and imbracement, which the soul giveth to sinne. For as it was with Joseph, though his mistress did so vio∣lently sollicit him, yet he not consenting fled away from her: So it falleth out sometimes with the godly, that though original sinne in the immediate moti∣ons thereof, may tempt, may delight and secretly please; yet grace being strong may refuse to consent, and then these Babylons brats are immediately killed before they grow up. Thus many sinnes to the godly prove abortive; original sinne hath a miscarrying womb, for by grace they are inabled to resist those temptations, and so sinne is killed as soon as ever it hath any life. Not but that these motions to sinne, though not consented unto, are truly and properly sins; but being withstood by grace, they are not imputed. And thus farre we admit that saying of Bernard, Non nocet sensus, ubi deest consensus. These motions and stirrings of lust within us, if resisted and refused, shall not be able to condemn us, but in all natural men for the most part, lust doth conceive; no sooner doth it entice, but presently there is consent given to it; No sooner doth it knock at the door, but presently it is opened to receive this lust in; and now when this consent is given, then as to the eyes of God, the iniquity is fully committed; then a man is a murderer and an adulterer before God, as appeareth Mat. 5. 28. Yet the Apostle addeth,

The fourth step, and that is, Lust thus consented unto, bringeth forth sinne, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, still continuing in the metaphor. By sinne is meant actual sinne, expressed in words and actions, so that sinne is first in the heart, in motions, in secret con∣sents and imbracements, before it cometh to be expressed actually. But why doth not the Apostle give it the name of sinne, till it be compleated in action? The Papists greedily lay hold on this, and would therefore conclude from hence, that the motions of the heart to sinne, if not consented unto, that the lusts which rise up in us to our grief and trouble, are not truly and properly sins. But

1. They themselves do acknowledge, that sinne consented unto, lusts yeeld∣ed unto, though in the heart only, are truly and properly sinnes; that those are damnable, though never actually committed; whereas this Text, if they rigidly urge it, would prove as well, that such lusts are not sin.

Besides, Though the Apostle James doth not here call such motions sinnes, yet Paul, Rom. 7. doth very often give them that name, and accounteth himself miserable, in respect of his captivity to them, though he doth utterly disallow them. Therefore the Answer is, That the Apostle taketh sinne here strictly, for only actual sinne, because this is onely visible to the eyes of the world: and because though motions consented unto, yea and unconsented unto, are truly and proper sinnes, yet because these are in a tendency to actual sinnes; actual sinne is the terminus ad quem, as it were; they are not fully compleated in the utmost of their iniquity, till actually committed. No won∣der if that be called only sinne, not by way of exclusion to the motions within, but by way of aggravation; to shew that then sinne when its actuated hath gone to its utmost.

Lastly, Here is the last step, and utmost end of sinne: and that is sinne thus finished, Bringeth forth death, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Now all the pleasure is turned into bit∣terness in death: in the torments of hell, all the delights of sinne will be for∣gotten, as the whorish woman in her pangs and troubles, when she labours to

bring forth, and cannot, doth then forget all her former wanton lusts. The damned in hell will cry out then: Oh if they had remembred into what doom the short pleasures of sinne have brought them; how that all their honey is now turned into bitter gall, they would never have given way to these evil lusts! So that we may metaphorically apply that to such sinners at the day of Judge∣ment, which our Saviour did to some, because of the day of Jerusalem's de∣struction, Woe be to those that are with child, and give suck (that thus conceive) and bring forth in those dayes.

And here again you may ask,* 1.1 Why is it said, that sinne thus finished bringeth forth death, if sin be entertained in the heart, though it go no further? It is not mortal and damnable?

The Papists therefore they would from hence also establish their distinction of venial and mortal sinne.* 1.2 But this Text will not help them; for as was said, they acknowledge that adultery in the heart is a mortal sinne, though not out∣wardly committed; and if these motions be truly and properly a sinne, as we shewed; then eternal death must needs be the wages of them, Rom. 6. 23. Therefore death is attributed to sinne finished, because therein the evil of sinne doth most palpably demonstrate it self. It is true, Calvin doth by sinne finished, or perfected, mean not so much the acting of any grosse sinne, as the custo∣mary continuance and perseverance in it; and no doubt this sense is not to be excluded: but the Text may very well be interpreted of any sinne, though but once committed, though it be not frequently iterated. And thus we have this full and excellent Text largely explained. From which we observe,

That original sinne is that lust within a man, from whence all actual sinnes do flow. That is, as there is not a man or woman, but he doth come from Adam: (Hence the Canonists have a saying, That if Adam were alive, he could not have a wise among all the women in the world, because of their discent from him) So it is true of every vain thought, every idle word, every ungod∣ly action: they all come from this original lust within a man; and there∣fore the Devil with all his fiery darts could do us no hurt, did not our lusts betray us, Nemo se palpet de suo. Satanas est, said Austin, Let no man flatter himself, he is a Devil to himself from his own lust, he is a tempter to himself. This truth is of special use to humble us, this will make us de∣base our selves, crying out, O Lord, I, even I alone am to be blamed; it is from my own vile self, that all this corruption doth thus overflow. This our Saviour confirmed, when he said, Matth. 15. 19. One of the heart proceed evil thoughts, murders, adulteries, &c. So that whosoever would be kept free and unspotted from sinne, he must watch over his heart more diligent∣ly, there is the nest, there is the spawn of all those noisome sins, that may be seen in thy life.

Notes

• * 1.1

  Quest.
• * 1.2

  Answ.