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

SECT. II.

What is implied in that Epithete.

FIrst, It implieth, That this sinne putteth it self forth first in the soul: The motions and thoughts of sinne arise first in us, before grace can prevent them. The Schoolmen speak of the motus primò primi, the very immediate and first stir∣rings of the Soul, before the will gives any consent, or the mind hath any deli∣beration, and these are sinnes, because contrary to the Image of God; But whence come they? Even from this womb of original corruption: So that it is like a furnace alwayes sending forth sparks: The Scripture expresseth it notably, Gen. 6. 5. where every imagination of the thought of the heart is said to be only evil, and that continually. Valentia (Analysis Dis. de peccato originali) and other Papists com∣plain, That we aggravate originall sinne too much, we speak too tragically about it, and indeed the Subject is very distastfull to every man; how unwilling is he to bear, that he is all over thus sinfull? This is to make them like Devils, and to send them to hell, they think; but what can be spoken more terribly against man in regard of original sinne, then God himself here speaks, where every

word is like so much thunder and lightning, as is to be shewed? Only for the present purpose observe, that he saith, Every imagination of the thought of a mans heart is evil; Imagination, or framing, and fashioning the heart of a man, is compared to a shop of wickedness, and every thing framed or fashioned there, is only evil. Sinne then is present in a powerfull manner, when there cannot so much as rise a motion in thee, a stirring of thy soul, though never so involuntary and indeliberate, but it is only evil: Oh it was not thus in the state of integrity, then every imagination, every motion was good, and only good; but now our gold is become dross, and wine water; Let a natural man observe his heart, and he shall see what riseth first in his soul is all filth, like the muddy fountain it comes from; Yea, even in a godly man, How many thoughts and motions rise up in his heart, that he abhorreth and trembleth at? It is true, sometimes the devil injecteth vile and blasphemous thoughts; so that his heart is not at all active in them, and therefore are not sinnes, but compared to the Cup in Benjamin's sack, they knew not how it came there, and it is a great dexterity in casuistical Divi∣nity so to direct a Christin, that he may know when such motions arise from the devil alone, so that they are my afflictions, but not sinnes, or when they come from my heart, and so are truly imputable to me; of which in its due time, it may be; but for the present we may sigh and groan under this consideration, That evil is so present with us, that nothing riseth up in the heart sooner than sinne.

Secondly, In that evil is said to be present, to Paul, there is denoted the universal and diffusca presene of it. Paul doth not say, it's present in one part, in one fa∣culty, but to me, that is in every part susceptible of sinne. Therefore it is called The Law in his members, because it putteth forth its efficacy every where: sinne is present in the mind, by atheism, unbelief, &c. in the will by obstinacy and obdurateness, in the affections by inordinacy and confusion, yea sinne is present in the eye, in the tongue; So that the Apostle meaneth, this original sinne is of such an universal extent, that it is present in every part in him; For you must not think (as some Papists do) That original sinne is only in the inferiour, sensitive part of a man, but it is principally and chiefly in the intellectual and most noble part, the mind and the understanding; and indeed because it's so predominant, therefore is conversion so difficult for the Ministry, bringing arguments and con∣victions out of Gods word. The sinne that is present in the understanding putteth a man upon atheistical cavils, and carnal disputes, whereby he shuts himself up voluntarily in his darkness, rather than he will receive light.

Thirdly, In that evil is said to be present with us, here is denoted the continual assaulting and vigorous acting of it at all times. Though original sinne be not an actual sinne, yet it is an active sinne; Hence Paul attributeth such actions to it, as if it were some mighty, imperious and conquering tyrant, he saith, it doth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, It warreth against him, it leadeth him into capti∣vity; Do not then think this sinne hath a meer bare sluggish presence, is if it lay asleep in thee? No, it is daily assaulting thee, it's continually pulling thee down; As the heart and pulse are in continual motion, thus is original sin within thee; Therefore our imaginations are not only said to be only evil (Gen. 6. 5.) but also continually; Thy soul never acteth, but it acteth sinfully and corruptly. It is true, while men are in their natural estate, They are dead in sinne, and so they find not, feel not these stirrings, neither do they groan under them, but there are innumerable Myriads of sinfull motions in thee to sinne, though thou doest not apprehend them; As a man shut up in a dark dungeon full of Toads and noisom vermin, he seeth nothing, till light come into the place, and then he trem∣bleth, being afraid to stay there any longer; such a loathsom dungeon is every mans heart naturally: Oh the atheism, vanity, wickedness that is bound up there∣in, but thou dost not know or believe any such thing, because dead in sin.

Fourthly, There is implied the facility and easiness in sinning. The way to sinne is no narrow or strait way; There needeth not much striving to enter therein, for it's ready at hand; May not all find, if they will search, this readiness of sin at all time? Why is thy heart so quickly moved and drawn out to any earthly or sinfull pleasure, but it's a long while, ere thou canst make any fire, or kindle a flame in thy soul to that which is good? Thy soul is a dry Tree to the former, but a green Tree to the later, as the Scripture speaks concerning the righteousness of faith, It's night thee; Thou needest not say, Who shall go into the deep for it? Rom. 10, &c. Thus it is true of sin in thee, thou needest no instruction, no ma∣sters, thou needest not fetch devils from hell to commit sinne, for that is alwayes present with thee: Hence Eliphaz compareth it, Job 15. to drinking of water, when a man is scorched with thirst; If you see there are many, who by a natu∣ral conscience are so convinced, that they are difficulty brought to commit some sinnes, especially gross ones; It is no contradiction, for a man to be all over polluted and prone to sinne, notwithstanding such dictates of conscience im∣planted in all men; This is plain, That sin ss so present, that without any difficulty or pain, we are carried out to sinne, so that the kingdom of hell doth not like the kingdom of Heaven, need any violence to take it.

Fifthly, When evil is said to be present, there is denoted the subtile and daily in∣sinuation of it into all that we do. It's in a man, like leaven, that sends forth its fourness into all the meal, it leaveth not the least part unleavened: This sinne is like a Dalilah in Samson's heart, it is alwayes enticing and tempting of thee; and therefore it's called by the name of lust or concupiscence; and Jam. 1. 17. there it's said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to intice, by setting baits for us: Hence in Jer. 17. the wicked∣ness of the heart is expressed by this, That it is deceitfull above all things; who can think, that the wise, holy God made us with such hearts at first: No, but up∣on the first transgression came this desolation upon us. Because then evil is thus present with us, hence every holy duty is contaminated; hence there is flesh as well as spirit in the best performances: This close subtil insinuating nature of ori∣ginal sinne, is the cause why a godly man can never know the bottom of his heart; This makes so many hypocrites and apostates; This is it that makes a man so un∣certain about himself; for when he hath done all, that we would think there were no danger, yet some embers or other may lie, as it were, under the ashes, and set all on flame.

Lastly, When it saith, Evil is present with us, that denoteth, the molesting and retarding nature of it, stopping us in all the good we would do. This is that especi∣ally for which Paul makes this sad complaint, so that he cannot step one step, but sinne puls him back again; This is the milstone about the neck; This is the clog and burden upon every man: Oh Lord, I would even flie up into heaven, but this burden doth press me down! When we would runne our spiritual race, this makes us halt.

Vse. Of Instruction, to abhorre all such Doctrines as teach a perfection, that holdeth, We may attain to be without sin in this life. Some Anabaptists and Papists, though so extreamly contrary, yet have understood that place, Ephes. 5. 27. Not having spot or wrinkle, or any such thing (to be fulfilled in this life, forgetting the words before) that he might present it to himself a glorious Church; so that till this be done, it is not without spot; And near to these are such, who though sinne be every way present in them, yet because of their pharisaical and doubled minds (as Paul once was) they do not discover or feel any such thing. But let the tender en∣lightned heart go into Gods presence, and sadly bewail himself, saying; O Lord, How ill is it with me? What shall I think or say of my self? How unspeakable is my misery, I might have thought all sin within me even dead and buried? But oh, how it stirreth! Oh how ready is it to put forth it self! Lord, I know not how to live with this burden, and yet I cannot live without it, I should utterly faint, but that thy grace is sufficient for me.

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