A Treatise of Original Sin, Part 4 · Chapter 2
CHAP. II.
The ſecond Immediate Effect of Original Sinne, is the Cauſality, which it hath, in reſpect of all other Sinnes.
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 ſerpentine brood of all actual ſinnes is conveived, and brought forth: Inſomuch that when you ſee all the abominable impieties that fill the whole world with irreligion to God and injuſtice 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 excellently 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 ordinarily 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 expreſſions from the Papiſts; yea, from Bellarmine himſelf, more harſh and incommodious, 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 commit, and that not God, no nor Devils, or wicked men are to be blamed comparatively, 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 indeed 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 conſequence, that God had deceived him.
Secondly, Divines diſtinguiſh temptation into external and internal. External are afflictions and troubles, called often ſo in Scripture, and theſe temptations 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 former 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 foreign, 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 nature and Law: but the Apoſtle meaneth ex parte Dei, that God is of ſuch abſolute 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 before. 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 mortal 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 foreign, this is the ſame with original ſinne, the corruption 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, foreign, 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 expreſſed in, two words, foreign, 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 conſideration 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 tranſgreſſion, 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 foreign, 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 Apoſtle 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 metaphorically, comparing original ſinne to a woman, like that whore in the Proverbs, 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 conception, 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 towards ſinne, and ſecret titillations of the ſoul, before the will doth give its perfect and full conſent. I ſay perfect conſent; for it may be in all the tickling 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, foreign: 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 violently 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 motions 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, foreign, 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 conſents 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 yeelded 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 onelyonly 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 wonder 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, foreign. Now all the pleaſure is turned into bitterneſs in death: in the torments of hell, all the delights of ſinne will be forgotten, 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 Judgement, which our Saviour did to ſome, becauſe of the day of Jeruſalem's deſtruction, 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, Queſt.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.Anſw. But this Text will not help them; for as was ſaid, they acknowledge that adultery in the heart is a mortal ſinne, though not outwardly 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 cuſtomary 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 ungodly action: they all come from this original luſt within a man; and therefore 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 debaſe 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 diligently, there is the neſt, there is the ſpawn of all thoſe noiſome ſins, that may be ſeen in thy life.
SECT. II.
That Original Sinne is the cauſe of all Actual Evil, cleared by ſeveral Propoſitions, which are Antidotes againſt many Errors.
¶. 1.
VVE proceed to clear this Truth in ſeveral Propoſitions, which alſo will be as antidotes for the moſt part, againſt ſo many reſpective errors in this Point. And
Firſt, By luſt here in the Text, we are not to underſtand that particular libidinous dispoſition in men, whereby they are carried out in a wanton or unclean manner, as we in our Engliſh phraſe do for the moſt part limit it. For the Apoſtle doth comprehend farre more, Rom. 7. in that command, Thou ſhalt not luſt, or covet; neither is this luſt to be reſtrained only to the ſenſitive and carnal part of a man; as if luſt were not chiefly in the reaſon, and the will of a man, according to Scripture-language. Luſt doth comprehend the deordination of the ſublime and rational part in a man. Therefore thoſe Papiſts who do limit luſt only to the ſenſual part, are wholly ignorant of the extenſion of original ſinne, and the diffuſion of it ſelf through the chiefeſt parts of a man. Hence it is juſtly to be cenſured, that the late Annotator on this Text, doth in his paraphraſe joyn with the moſt erroneous of the Popiſh party: for by luſt he underſtands our treacherous ſenſual appetite, which being impatient of ſufferings, ſuggeſts ſome ſenſitive carnal baits, and ſo by them enticeth him. And in the verſe following, he agin paraphraſeth, When conſent is joyned to the invitation of the ſenſual part, againſt the contrary dictates of his reaſon, and the Spirit, then that, and not the affliction or temptation, begetteth ſinne.—Thus he. But we may meet with a more ſound and orthodox explication, I ſay not in Whitaker and other Proteſtant Authors, who conflict with the Papiſts in this point; but even in Eſtius the Papiſt, who doth ingenuouſly acknowledge, That becauſe the Apoſtle is here ſpeaking of the original of all ſinne, ſpiritual ſinnes as well as carnal; it cannot be limited to the ſenſitive appetite. Do not the ſins of the mind ariſe from our luſts within us? Do not the Devils ſinne from the luſt within them, and yet they have no ſenſitive appetite? And when the Apoſtle, Gal. 5. 17. ſpeaketh of that remarkable luſting which is between the fleſh and the Spirit; he cannot mean the ſenſual inferiour part of a man only, for the works of this fleſh are ſome of them ſaid to be Idolatry, Hereſies; which muſt needs proceed from the rational part of a man. It is therefore too evident, that this luſt which doth ſo greatly entice us, is not only in the inferiour part of the ſoul, but moſt predominantly in the ſuperiour, and hence the underſtanding hath its peculiar enmity to the holy truths of God, and the will its proper obſtinacy to the good duties, which God hath commanded. Therefore we read of that expreſſion, Col. 2. 18. Puft up with a fleſhly mind. So that hereſie is a luſt of the mind, envy a luſt of the mind; for the Devil is full of envy, (though Philoſophers referre envy to one of their mixed and compounded paſſions;) unbelief, ambition, vain-glory, theſe are luſts of the rational part. Think not then that thy affections only do luſt againſt the Spirit of God, but thy reaſon, thy will alſo doth; and theſe have the greateſt evil in them, they are the greateſt enemies to the wayes and truths of Chriſt. As the Publicans ſinnes were from the luſt of the fleſh, ſo the Phariſes ſinnes were from the luſts of the mind. And thus the more ſuperſtitious, erroneous and devout any are in falſe wayes of Religion, the more dangerous are their luſts, becauſe the more ſpiritual and immaterial. This kind of luſting followeth us in our prayers, in our preachings, in all ſpiritual performances; So that whereas carnal and bodily luſts are eaſily diſcerned, and are accounted very loathſome in the eyes of the world. Theſe ſpiritual luſts are very difficulty diſcovered, and may then moſt reign over a man, when he thinketh himſelf moſt free from them.
Propoſ. 2. When we ſay, original ſinne is the cauſe of all the actual evil that is committed, this is not to be underſtood, as if it did proximly and immediately produce every actual impiety; onelyonly this is the mediate cauſe, and the root of all. It is true, the learned Whitaker will not allow it to be called the remote cauſe of death, and other miſeries, which Infants are obnoxious unto. As the root cannot be ſaid to be the remote cauſe of fruit, becauſe it doth nouriſh it, though under ground, and at a diſtance from it: Or (as he inſtanceth) a fountain is a cauſe of that ſtream which is carried in a long courſe diſtant from the ſpring (De peccat. orig. l. 2. c. 9.) But we need not ſtrive about words. No doubt when men through cuſtom have contracted habits of ſin upon them, habits are the immediate and proxim cauſes of the wicked actions, ſuch perſons do commit; but original ſinne is the mediate: yet becauſe original ſinne is the cauſa cauſae, it may be called the cauſa cauſati, it being the cauſe of the cuſtoms and habits of ſins, it may be alſo the cauſe of the ſins themſelves. But I ſee not why we may not call original ſinne the remote cauſe only of ſome ſins, becauſe that is the ſeed and ſpawn only of all evil; there are many temptations and ſuggeſtions, which do ripen and quicken this monſter to bring forth. So that although men have luſt enough within them to make them, ſo many Cains, ſo many Judaſſes; to be as abominable in wicked wayes, as the vileſt of men are; yet Nemo repente fit turpissimus, as the Poet ſaid. There is time required to grow up into ſuch foul abominations. This is like the Prophets little cloud, which at firſt, though no bigger than an hand, yet did afterwards biggen, till it covered the whole sky. The Apoſtle (you heard) compareth the production of ſinne, to the child, that is firſt conceived in the mothers womb; and ſo through the warmth and nouriſhment thereof, doth luſt bring forth: As it is with the Acorn, that is at firſt but little in quantity, yet being great in efficacy, doth in time enlarge it ſelf into a great Tree. Conclude then all evil, even the moſt enormious impieties, which for the preſent, it may be, thy heart doth tremble at, yet they are ſeminally and radically in thee; there are the ſparks of fire, which if let alone will quickly ſet all on a flame. Hence
The third Propoſition is, That whoſoever would by the grace of God be delivered from any actual ſins, the beſt remedy is, to endeavour to quench the luſt within. He that would dry up the ſtreams, muſt look to the fountain, to have that dried up. He that would deſtroy the bad fruit of a Tree, muſt lay the axe to the root of it. And this is a very neceſſary Rule to be attended unto in practical Divinity. Obſerve that the ſame way ſinne comes to live, the ſame way thou muſt take to kill it. It beginneth at the heart firſt, before it's in the eyes, or hands; and therefore thou muſt look to crucifie it in the heart firſt. Thus the Wiſeman adviſeth, Prov 4. 23. Keep thy heart, for out of it are the iſſues of life. After this then he exhorteth to look to our mouth and lips, to our eyes and feet; but the foundation muſt be laid in the heart; if the heart be good, all is good. And this ſheweth the prepoſterous way of the Caſuiſts and Confeſſioniſts in Popery, from which the late Writer, ſo often mentioned, doth not much decline in his Treatiſe of Eccleſiaſtical Penance; for with ſuch Writers, you have ſcarce one word to the penitent ſinner about Regeneration, whereas external duties of alms, or reſtitution (which in their way are neceſſary by Gods command) muſt flow from a ſpiritual and ſupernatural life within, as the foundation of all: much leſſe have you one icta or tittle, about faith, laying hold on Chriſt, by whom alone our perſons are juſtified, and all our duties are accepted. This (I ſay) is the great neglect and unskilfulneſs in ſuch writers, that they deal in externals, but for faith, by which the heart is purified, and whereby we pleaſe God in Chriſt, that they make no mention of at all. But the Scripture is herein different from moral Philoſophy and Ariſtotelical precepts, which thoſe Caſuiſts are wholly captivated unto: for that requireth, yea and promiſeth firſt a tender and holy heart, a circumciſed heart, and then to walk in the wayes of God: whereas moral Philoſophers firſt begin with actions, and then go to acquired habits, Juſtè agendo ſumus juſts. This then is a golden Rule, and of perpetual uſe in Chriſtianity, for a Chriſtian to be mortifying luſt within, to watch againſt the treacherous adverſary in thy own breaſt, and then when the foundation is deſtroyed, the ſuperſtruction muſt needs fall to the ground.
Propoſ. 4. Becauſe man is thus tempted, and enticed by luſt within, therefore it is that man fallen, doth ſinne farre otherwiſe, then Adam did in the ſtate of integrity. We do not ſinne now, as Adam at firſt; we have an internal cauſe and principle within us, whereas Adam did ſinne, wholly from ſuggeſtion without; neither was it luſt within, but his meer will, that made him conſent to ſuch ſuggeſtions. This Propoſition is the more to be regarded, becauſe Pelagian and Socinian Writers, they all agree in this, That we at firſt ſinne in the ſame manner, as Adam did at firſt; the ſenſitive part, being enticed by ſenſible objects, and ſo rebelling againſt the rational part. But this is to be wholly ignorant of that holy eſtate and glorious Image, wherein God created Adam at firſt. Adam had all ſuch external and internal helps, ſo freed from all ignorance, paſſion or luſt, that nothing could deſtroy him, but the liberty and mutability of his will. Whereas alas in man deſtitute of Gods Image, there is a luſting principle within him, carrying him out inordinately unto every object propoſed. It is therefore a falſe and an abſurd Poſition, which Molina the Jeſuite, one of the meer Naturaliſts affirmeth (Quaeſt. 14. Disput. 4. de Concord. lib. Arb.) where he ſaith, Adam had, Innatum appetitum excellentiae ac laudis quo ad intellectum & voluntatem, &c. That he had this temptation within him, viz. an innate appetite to his own excellency and praiſe. For how could this conſiſt with that holineſs and righteouſneſs God created him in? Indeed he ſaith in another place of the ſame book (Quaeſt. 14. Diſp. 45.) Ex contemplation rei amabilis, &c) from the contemplation of any lovely object, and which is of concernment to be obtained, there doth naturally riſe in the will a certain motion, whereby the will is affected to it; which motion is not a volition, but an affection of the will to that object, whoſe goodneſs it is allured with. And this he maketh to be in men, yea in the Angels before they fell: But what is this but to ſay, that in men and Angels, even before their fall, there was a concupiſcential inclination to delightſome objects: and ſo Adam and Angels muſt according to this Text be tempted away, and enticed by their own luſts? An horrible Poſition, highly derogating from Gods honour, who created them holy and righteous. Therefore Adam, and much more Chriſt, when they were tempted by Satan, it was not in the ſame way with us. The temptation was only external, not internal; there was no inward luſt within; yea the very external temptation of Adam and Chriſt was different from ours in a further reſpect. For the Devil had not power by his ſuggeſtions to move or diſturb their phanſie, as he doth in us. Though the Devil cannot force our wils, yet he can make bodily commotions of the phantaſie, and ſo thereby man is the more eaſily carried away to evil. But neither Chriſt or Adam had their imagination ſo diſturbed. For although they might underſtand by phantaſmes, yet all was at the command of deliberate judgement. A mans imagination was then in his own power: ſo that thoſe inferiour faculties in their operation could not hinder the ſuperiour. Whether Adam in the ſtate of integrity would have had dreames, is uncertain; but if he had, learned men conclude, they would alwayes have been good, and not without the preſent uſe of reaſon, as Rivet thinketh (in cap. 3. Geneſ.) However this is enough for our purpoſe, to ſhew, that we are tempted to ſinne in a different way from Adam.
Hence the fifth Propoſition is, That becauſe there is ſuch an internal Inſting principle within, a man is carried out to ſinne, though there be no external temptations by Satan or wicked men. But even as the Devil, who ſinned firſt, had no tempter, but was carried out by his meer free-will to evil: So much more muſt man, who hath this corrupt principle within him, be carried out to ſinne, though there be no Devil to tempt us, or wicked men. Hence the Apoſtle doth in this Text name luſt onelyonly, as the inward cauſe, not mentioning Devils or wicked men. But yet it is diſputed, That although the luſt of a man within, be a ſufficient cauſe and principle to carry a man out to all evil, whether for all that, the Devil alſo doth not help to the committing of every ſinne, They queſtion: Whether original luſt be the cauſe only, and that the Devil alſo doth not excite and ſtirre this up? Some think, becauſe wicked men are ſaid to do, what they ſee their father the Devil do, and becauſe he is called the tempter, 1 Theſſ. 3. 4. That therefore, though we ſinne alwayes of our ſelves, yet it is by the inſtigation of the Devil; but becauſe the Scripture maketh the imagination of mans heart to be only evil, Gen. 8. 21. And becauſe our corruption within, is generally ſaid to be the cauſe of a mans ſinne; therefore we cannot ſay, that the Devil tempteth to every evil action that we do commit, although in ſome particular hainous ſins, as in Judas, and Ananias, and Sapphira, he entered into their hearts, and filled them with his temptations; but at that very time, obſerve how Peter doth reprove Ananias for letting Satan have ſuch admiſſion into his heart, Acts 5 3. Why hath Satan filled thy heart? So that the Devil doth not compell any man to ſinne; it will be no excuſe to ſay, Satan tempted me; for this could not be, if thy luſt did not conſent to him, and entetain him; he throweth his fiery darts, and thy heart is like thatch or ſtraw, that quickly is inflamed.
The laſt Propoſition is, That the effects of this inhere…t luſt within us, are of two ſorts, immediate and mediate. Immediate are thoſe firſt motions and workings of ſoul to any evil object, though not conſented unto; yea it may be abhorred and humbled for. The mediate effects are luſts conſented unto in the heart, and many times externally committed in our lives. For that original ſinne hath an influence into groſſe ſinnes, appeareth by David's confeſſion, Pſal. 51 when he bewails his birth-pollution in his penitential humiliation, for thoſe foul ſins committed by him. But I ſhall enlarge my ſelf only concerning thoſe ſinfull motions and ſtirrings of the heart unto evil, which though the ungodly man taketh no notice of, yet the conſtant and perpetual work of a godly man is to conflict with, as appeareth Rom. 7. They are thoſe perpetual reſtleſſe workings of his heart inordinately, one way or other, that make his condition ſo bitter; and therefore it is good to conſider what may be ſaid for our information herein.
¶. 2.
Of the Motions of the Heart to ſinne not conſented unto, as an immediate Effect of Original Sin.
THe laſt Propoſition we mentioned, contained a diviſion of the effects of original ſinne within us, which were either immediate, ſuch as the motions of the heart to ſinne with the pleaſures therof, not conſented unto. Or mediate, which are luſts conſented unto, and the external actings of ſinne thus imbraced. I ſhall only enlarge my ſelf upon the former, and for your information therein, take theſe conſiderations.
Firſt, That theſe motions to ſinne may be divided according to the ſubject they are in. Now the powers of the ſoul are uſually divided into the apprehenſive and appetitive; the cognitive and affective; that is, either ſuch as know or underſtand, or ſuch as are carried out by love and deſire. Theſe are the Jachin and Beaz (as it were) the two pillars of the temple of the ſoul; and reſpectively to theſe two, ſo are the ſtirrings of ſinne within us. In the mind, or knowing part of the ſoul, the workings of ſinne are by apprehenſions and thoughts; In the affective part, by way of delight and love. And in both theſe the heart of a godly man is many times ſadly exerciſed. For thoughts, How many vain, idle, fooliſh ones do ariſe in his ſoul, like the ſand upon the ſea-ſhore? The flies and Locuſts in Aegypt did not more annoy then theſe do moleſt and trouble a gracious heart. Theſe thoughts come like ſo many ſwarms upon thee before thou haſt time to recollect thy ſelf. They are got into the ſouls cloſet, before they were ever perceived knocking at the door. Nay theſe thoughts are not only roving, wandring and reſtleſſe, but ſometimes horrid black ones, blaſphemous, atheiſtical, diabolical; which put the ſoul into an holy trembling, and they know not what to do; they think none like them, no ſuch vile wretches in the world, as they are. Indeed there are blaſphemous injections of Satan, ſuch as are ſuggeſted to the ſoul importunately by him, to which the ſoul giveth no conſent, but like the maid in the judicial Law, that was ready to be raviſhed, cryeth out againſt them; or as the people, when they heard Rabſhakeh rail and blaſpheme the God of Iſrael ſo horribly, They anſwered him not a word. Thus the people of God in ſuch temptations give no conſent or approbation to them; now theſe are afflictions not ſinnes; they are ſad exerciſes, but not our corruptions, becauſe they are wholly external, and caſt in upon us; as if we were in a room, where we could not get out, hearing men curſe and blaſpheme; this would torment our ſouls, but they do not make us guilty. They are compared to the Cup in Benjamen's ſack; it was found there, but it was not his fault, it came there without his knowledge and conſent. And although they be foul and loathſom to a gracious heart, yet God uſually keepeth his people hereby humble and lowly; yea he maketh them more ſpiritual and fruitfull, as the black and noiſom dung maketh the field more fertile and fruitfull; but I ſpeak not of theſe. The thoughts we are treating of, are ſuch as ariſe from our own hearts: for ſeeing original ſinne is the ſeed of all evil, the moſt erroneous and flagitious that can be; therefore atheiſtical, blaſphemous, laſcivious, and other evil thoughts may come out of our own hearts. It is indeed a ſpecial part of heavenly skill and wiſdom, experimentally to make a difference between what thoughts are our own, and what are meerly of diabolical …jections, to diſcover when our own corrupt nature worketh, and when the Devil doth only aſſault and annoy us: But that is not my buſineſs now. It is enough to know, That even from thy own unſanctified heart may ariſe vain thoughts, blaſphemous thoughts. So that thy ſoul ſeemeth unto thee, to be not only like a dunghill, but an hell it ſelf. To theſe evil ſtirrings of ſinne, in the apprehenſive part, we may referre our ſinful dreames: even for them God might damn us. Auſtin bewaileth and confeſſeth his dreames; and yet our underſtanding and will do not ſo properly work at that time. The other ſort of workings of ſoul, are ſuch as are by way of love, and deſire, when there ariſe in the heart ſome motions, and affections to ſuch an object. Our hearts being now wholly deſtitute of the Image of God, and ſinne having full dominion over us; no ſooner doth any ſinful object preſent it ſelf, but immediately the heart maketh towards it; there is a propenſity to embrace it.
Secondly, Theſe motions that do thus ſtirre in the heart, are either ſuch as they call motus primo primi, or ſecundo primi, the abſolute meer firſt, or firſt in a ſecondary order. There may be difference in the explaining of theſe; but the ſumme is this, Theſe motions are either ſuch, which do riſe up in our hearts, antecedently to any actings of the reaſon, or will at all. It was not in our power to repreſs them, or to prevent them: for original ſin in a man doth not lie ſluggiſh and bound up, it is alwayes acting and moving; and the immediate motions or firſt born of the ſoul are theſe firſt ſtirrings of heart, preventing all deliberation and conſultation. Such a ſtate indeed Adam was not created in; nothing did riſe up in him before his will, and conſent: and ſo it was alſo with Chriſt. But ſince we are plunged into this corrupt condition, ſinne hath got the whole maſtery over us, we are in a Babel and ſpiritual confuſion. Every ſinful luſt riſeth in us before we have time to withſtand it; although (if we had time) ſuch is our impotency and corruption now, that we neither can, or will gainſay the torrent of theſe motions: It is true, the Papiſts, ſay, they are no ſinnes, they are matter of exerciſe to us, but they are not ſinnes if not conſented unto. But the Apoſtle, Rom. 7. doth often call them ſo, and they are ſuch as are contrary to the Law of God; they are ſuch as make a godly man groan under them, and judge himſelf miſerable thereby; they are ſuch as are to be crucified and mortified, all which ſhew they have the true and proper nature of ſinne. So that it is a wonder thoſe ſhould deny theſe indeliberate motions to be ſinne, who hold original ſinne to be properly and not equivocally a ſinne. For, as it is enough to make original ſinne voluntary, becauſe it is voluntarium voluntate ejus à quo, not in quo eſt, with the will of Adam, from whence it deſcendeth, though not with the will of him in which it inhereth; Thus alſo it may be ſaid of theſe involuntary motions, they are of the ſame nature with original ſinne. For though they be actual, yet flowing neceſſarily from the mother ſinne, and being withall a privation of that righteouſneſs, which ought to be in us, they muſt be called ſinnes, as well as original. And thus farre Henricus the Schooleman proceedeth, as Vaſquez alledgeth him, (Tom. 10. diſput. 106.) to ſay, That theſe firſt motions in perſons, not baptized are ſinnes, and that they want not ſuch a voluntarineſs, as is requiſite to the nature of ſinne; partly becauſe of the will of the firſt parents, and partly, becauſe of the proper will of the man who hath them; not becauſe he doth not hinder theſe motions, becauſe he cannot alwayes do this; but becauſe he will not by baptiſme be expiated from original ſinne, and conſequently from the guilt of theſe ſinnes. This later reaſon we matter not; the former hath good ſtrength, and is the ſame in effect with what we ſay. Oh then that we were rightly conſidering of theſe things! Thoſe millions of thoughts and ſtirrings of heart, which ariſe before reaſon and will are able to do any thing, theſe are all ſinnes: theſe are contrary to the holy Law of God: Adam had them not, neither ſhall the glorified Saints in heaven be in the leaſt manner moleſted with them. How low and debaſed muſt thou be in thy own eyes? For this it is that the godly go bowed down; for this they mourn and pray: theſe afflict them more then groſs loathſome ſinnes do prophane men; the meer civil and formal man, the ſelf-righteous and confident man, he knoweth none of theſe things; he feeleth not this evil impure frame of his heart: this maketh the way of godlineſs to be ſuch a myſtery, ſuch an unknown thing, but to thoſe that are believers indeed, as they have other joyes, other comforts then the world knoweth of; ſo they have other motives of ſorrow and humiliation, then the natural man can underſtand. But as for the firſt motions of the ſecond ſort, they have ſome imperfect conſent and complacency; and therefore acknowledged by Gerſon, (Compend. Theol.) to be ſinnes; yea the former kind of motions, though ſo ſuddain, are affirmed to be ſinnes (by ſeveral Schoolemn upon different reaſons) but venial, as they call them. For Henricus held they were mortal; now to us all ſinnes in their own nature are mortal. Therefore all theſe motions, which ariſe in the ſoul, whether firſt or ſecond, being contrary to the holy Law of God, which requireth pure ſtreames, and alſo a pure fountain; and alſo being oppoſite to the Image of God we were created in, muſt needs be truly ſinnes: for which we are to humble our ſelves, and to pray continually for the mortification of them.
Thirdly, Theſe motions though they flow from original ſinne, as the univerſal cauſe, yet there are particular cauſes that do excite and draw them forth. And it is good to obſerve, how many wayes original ſinne, being awakened doth produce theſe ſinful motions thereof. And
1. Sometimes they ariſe from the preſent ſenſible object that doth affect us. Every object either of the eye, or ear, or touching, doth preſently work upon the ſoul, not indeed efficiently (as ſome have thought) but only by way of alluring and enticing: ſo that it is almoſt impoſſible for us, either to hear or ſee any object, and not have the firſt motions of the ſoul, as ſuddain, ſo ſinful, about them. Oh the miſerable depravation of mankind, who hath ſinne and hell entring into the ſoul by evey ſenſe it hath! there is not any ſenſible object, but it is a ſnare to thee, it ſtirreth up ſome ſinful motion or other, either love, or anger, joy, or fear, and all this before grace can work: Hence the great work of Chriſtianity is inward and ſpiritual; it is ſoul-work, to ſet a watch before eyes, eares, tongue, and all the outward parts of the body, that the ſoul be not ſinfully diſquieted. For every object is to our corrupt hearts one way or other, as the forbidden fruit was to Eve: not that God doth forbid us to ſee or hear ſuch things, but becauſe the ſoul cannot be excited by thoſe objects and affected with them, but it is in a ſinful manner. If then thy head were a fountain of teares, it could not weep enough for the deſolation that is upon thee: Thy eye maketh thee ſinne; thy ear maketh thee ſinne. Thus thou art compaſſed about with ſinne, from evening and morning.
2. Theſe ſuddain motions of ſinne, ſometimes ariſe from the imagination and fancy of a man. And truly, how often do diſpleaſing and ſinful imaginations diſturb the peace and quiet of thy ſoul? Is it not thy fancy thou complaineſt of? how volatique and roving is that? It ſtayeth no where, it is not fixed in holy duties. It is like a market place, where there is a croud of people, ſo that the imagination doth very often help this original luſt and ſinne to bring forth. What a quiet, ſrene and bleſſed life ſhould a man live, if his imagination could be kept in an holy fixed frame, if he could bid it go, and it goeth, do this, and it did it?
3. The perturbation of the body by diſtempers, that many times cauſeth this original ſinne to be working in us: Though the body be corporeal, and the ſoul a ſpirit, and ſo cannot act phyſically upon it; yet becauſe they are both the eſſential parts of a man immediately united together, there is by ſympathy an acting and affecting of one another, eſpecially the body being inſtrumental to the ſoul in many operations: Hence it is when that is diſturbed and indiſpoſed, the ſoul alſo is hindred in its operations, and therefore from the diſtemper of the body we are eaſily moved to anger, to ſorrow, to fear, to luſts: So that the motions of the ſoul are many times according to the motions of the body, as Gerſon inſtanceth (Compend. Theol.) in a ſimile, which he ſaith ſome uſe concerning the water, when the Sunne-beams are upon it, as the water moveth or danceth up and down, ſo do the Sunne-beams which are upon the water. Thus as the body is in any commotion, ſo the ſoul which is more immediately united to the body, then the beams of the Sunne are to the water, doth work according as it finds this inſtrument diſpoſed.
Fourthly, This original luſt is often ſtirred up to entice us by the ſenſitive appetite, by the paſſions and affections that are in us. This we told you ſome did limit luſt to in the Text, but very unſoundly, yet it cannot be denied, but becauſe the affectionate part of a man is ſo prevalent and operative, that very often ſinne is committed here, even without the conſent of the will. Theſe affections doe ſuddenly tranſport us, and we can no more command them to be quiet, then we are able to compoſe the waves of the Sea. Now though we would withſtand and gain-ſay them, yet they are our ſinnes for all that, as we ſee Paul ſadly complaining herein, Rom. 7. Auſtin delighteth (De Trinit. lib. 13.) to expreſſe our manner of ſinning by alluſion to the firſt ſinne, When any object doth preſent it ſelf, to allure and affect us, then the Serpent (ſaith he) ſheweth us the forbidden fruit: When the ſenſitive appetite of a man is drawn out to conſent unto it, then Eve doth eat of this forbidden fruit; when the rational part of the ſoul is enticed likewiſe to conſent to this ſinne, then Eve giveth of this fruit to Adam, and he eateth. Thus Reaſon is like Adam, Eve like the ſenſitive part; and as Eve, when ſhe did eat the forbidden fruit alone, did thereby grow mortal, and would have died, though Adam had not conſented to eat: Thus the affectionate part of a man carrying us away to ſinne, though the ſuperiour part of the ſoul will not agree thereunto, yet this maketh us to be in a ſtate of damnation. This maketh the action to be damnable.
Laſtly, When none of theſe wayes doe ſtirre up original ſinne, then the thoughts and apprehenſions of a man in the intellectual part they may. And indeed the former provoking cauſes were moſt conſpicuous in groſſe and carnal ſinnes; but this is influential in ſpiritual ſinnes; from the minde come vain thoughts, ambitious, proud, malicious thoughts; from the mind ariſe blaſphemous, atheiſtical, and unbelieving thoughts. Thus you ſee how poor and wretched man is become in his ſoul, as Laezarus was in his body, all over with ulcers and ſores, no place is free from ſinne: Oh that God would deliver us from our blindneſſe of minde, from our ſelf-fulneſſe, whereby we are ſo apt to fall in love with our ſelves, ſo as to think we want nothing, when we are without God, without Chriſt, without the Image of God, without all holineſſe and peace within, either of ſoul or body! How ſhould it pity thee to ſee this glorious building thus lying in its own ruines and rubbidge? Now from all theſe particulars thus joyned together, you may obſerve how ſinne carrieth us away in a pleaſing enticing manner. So that although we cannot but ſinne, yet this is very delightſome and ſatisfactory; inſomuch that man is drawn aſide to ſinne, as he ſaid, —Trahit ſua quemque voluptas. And this is more to be obſerved, becauſe the adverſaries do ſo tragically exclaim againſt us, in affirming, that we lie under a neceſſity of ſinning, we cannot but ſin. Why then ſay they, Why ſhould God damn us for ſinning, any more than for being thirſty or hungry, which do neceſſarily affect us? But the Anſwer is two-fold:
1. This neceſſity of ſinning is voluntarily contracted, and brought upon us; it is not as hunger or thirſt, which were neceſſary properties of man at his Creation, though without that grief and pain, which now we feel. And
2. This neceſſity is alſo voluntary and pleaſing, it ſeizeth upon the mind, will, affections, and the whole man; and therefore as we cannot help it, ſo neither will we help it. We love and delight to eat this poiſon.
Laſtly, There are theſe three degrees, whereby it's ſaid, Luſt cometh to be accompliſhed: Though ſome differ in their expreſſions herein.
The firſt is Suggeſtion, and that is when any luſt doth begin to ariſe in the ſoul: This is very imperceptible and undiſcerned, but by thoſe who are exact in the ſpiritual exerciſes of thier ſoul. It is true, ſome ſay this word Suggeſtion is not proper, becauſe that doth properly come from without, the Devil, or the world; but this is internal, ariſing of our ſelves. But we need not ſtrive about words.
The ſecond is Delight, From this motion the ſoul preſently findeth ſome ſecret pleaſure, and accordingly thinketh of it with delight, receiveth it with delight.
Laſtly, There is the conſent unto theſe, to will them, to be joyned to them. And thus when ſinne hath made this progreſſe, a man is an adulterer, a murderer before God, though not actually done in the eyes of men, as our Saviour witneſſeth, Matth. 5. 28. for many do conſent to ſinne within their heart, which yet do not conſent to the outward acting of it; ſometimes becauſe of the ſhame that it will bring; ſometimes becauſe of the puniſhment that it doth deſerve, or for ſome unworthy reſpect, or other not becauſe they fear and love God, not becauſe they deſire a pure, holy heart, as well as an unſpotted life. And truly this is a good diſcovery of uprightneſſe of our hearts, when we dare not own ſin in our thoughts, when the we dare not reſpect iniquity in our hearts, when we labour to keep a pure ſoul, as well as a pure body.
¶▪ 3.
More Propoſitions concerning evil Thoughts and Motions that ariſe continually from the heart, as the Immediate Effect of Original Sinne: Shewing how many wayes the Soul may become guilty of ſinne about them.
WE are now to finiſh this Diſcourſe about that Immediate Effect of original ſinne, in cauſing evil thoughts and motions to ariſe continually from the heart, as vapours do conſtantly from the earth; and as they in their firſt aſcenſion are imperceptible, till they come to be congealed into clouds, which are plainly viſible: Thus all ſinne, while it is but in theſe motions and ſtirrings of the heart is difficulty diſcerned; but when it cometh to be formed by expreſs conſent, and accompliſhed in outward practice, then it is groſſe and palpable. But to proceed in more Propoſitions.
Firſt, Theſe motions and ſtirrings of heart, they are either ſudden and tranſitory, … abiding and manſory in the ſoul. Sometimes theſe ſinfull ſtirrings of the heart are like a ſudden whirlwind in the ſoul that preſently vaniſheth, though they be very troubleſom for the time; or they come like a flaſh of lightning and thunder, which though terrible, yet is but of ſhort continuance; now although they make no longer abode in our ſoul, yet they pollute and defile it. We are not to give place to them, no not for an hour, as Paul would not to the falſe brethren, Gal. 2. 5. but we are with holy zeal and indignation to thruſt them out, and bolt the doors upon them, as they did to Thamar. Thus in the very twinkling of an eye, if we do not watchfully attend thereunto, we may deſtroy our own ſouls over and over again. That is a prophane ſpeech to ſay, Thoughts are free; no, God hath laid an holy command upon our very thoughts, and the firſt motions and ſtirrings of our hearts, that nothing ſhould ariſe there, but what is agreeable to Gods holy Word. When water is in a pure glaſs, though it be moved and ſhaken often, yet no noiſom thing ariſeth thereby; but if in a ſoul one, then the more it is ſtirred, the more filthy are the bubbles thereof. Thus in man, while enjoying the Image of God, whatſoever did move or ſtir his heart, it was altogether holy and pure; but ſince man is thus corrupted, there cannot be any motions of his ſoul, but they are wholly defiled and ſinfull one way or other.
Secondly, Theſe manſory thoughts, which the Schoolmen call moroſae, becauſe they do morari abide ſome time in the ſoul, they are likewiſe divided, for they are ſo continning in us, either morâ temporis, or morâ conſenſus, as they expreſſe it. (Gerſon Compend. Theol.) The continuance of time is, when they may for a long while infect, ſollicit and annoy us, but yet we ſtrive and gainſay; We do by no means give our conſent thereunto, as Joſeph's Miſtreſs did often importune him, yet all that while, he kept up the fear of God, and would not ſinne in that way againſt him. So that although the people of God may be followed from week to week with loathſom and perplexing thoughts; yet becauſe they cry unto God, they go and pray to him, as Hezekiah did upon Rabſhakeh's railing and blaſpheming of God, they are not to be diſcouraged: Thou haſt not betrayed thy ſtrength to theſe Dalilahs all the while: Yea, from theſe ſpiritual exerciſes and conflicts, thou wilt increaſe thy glory. Hereby thou haſt an opportunity to diſcover thy faith, thy ſelf emptineſs, and to get heavenly skill and compaſſion, whereby thou art able to ſuccour thoſe that are in the like manner tempted. But then
2. There are thoughts that are continuing morâ conſenſus, and theſe are farre more dangerous and damnable then the former; for if ſinfull thoughts and motions ariſe in thy ſoul, though they are but for a very ſhort time; yet if thou haſt yeelded to them, then thy ſoul hath committed fornication. Conſenſiſti, ſaid Auſtin, concubuiſti in corde tuo; ſo that the conſent to them is farre more dangerous then the length of time, they may afflict thee in. Any ſinfull motion conſented unto, though it be but for a moment, is more deſtructive, then ſuch as follow thee from day to day, yea it may be from year to year, but thou giveſt no entertainment to them. This is good for the practical Chriſtian to obſerve, it is the long time that troubleth them: Oh (ſay they) ever ſince God hath firſt wrought upon my ſoul, I have been exerciſed with theſe thoughts, ſuch dreadfull ſuggeſtions, and to this day I am not yet delivered from them! Be of good comfort, though it be grievous to thee to feel ſuch things in thy ſoul, yet becauſe withſtood, they ſhall not be imputed to thee. Thoſe that have the like temptations, but for an hour, and imbracing of them, have more offended God, and endangered their own ſouls.
Propoſ. 3. It is good to take notice, how many wayes the ſoul may become guilty of ſinne about theſe thoughts and motions within us. A truth …deed it is) that no natural man, no civil or formal man doth underſtand, or can be affected with: Can a blind man that doth not behold the Sunne, ſee the atoms in the Sun-beams? They who are not affected or grieved about great and actual ſins, will they find theſe inward motions to be burden? If they can ſwallow a Camel, will they not a mote?
1. Therefore we come to ſinne by theſe motions and thoughts of ſoul, by the very being of them there. The very having of them there is contrary to the Image of God we were firſt created in: As in Heaven there is no unclean thing that can enter; ſo where the Image of God is full and compleat, the leaſt vain thought, the leaſt ſinfull ſtirring can no more conſiſt with it, then darkneſs with light: or as at the firſt creation we could not have found one weed or thiſtle on the ground, but theſe came by the curſe for ſinne; ſo at firſt in mans ſoul there would not have appeared the leaſt irregular and inordinate motion of the heart, not one thought would have been out of its place: Adam was Gods book coming immediately from him, wherein no errata could be found; but now in ſtead of wheat come up cockles. Now what ever we think, we imagine, we move to all, doth become ſinne unto us. Oh then let the godly ſoul mourn and humble it ſelf, becauſe ſuch motions are there, as you ſee Paul doth, Rom. 7. Let it not be thought that thou art freed from all ſinne, becauſe thou doeſt withſtand them, thou doeſt not own them: For although this will keep them from being imputed unto thee, yet in themſelves they are ſinnes, they are damnable; God might throw thee into hell for the meer having of them; God might juſtly ſay, I ſowed good ſeed in thy ſoul, but how come theſe tares there? Theſe thoughts, theſe motions are none of my planting, I created them not: Therefore the very having of them in thy ſoul, is a ſinne againſt God, though never expreſſed in action; and the reaſon hereof is from the exact ſpirituality of the Law of God: There is this great difference between God and all political Law-giver; theſe later forbid only the external action, they do not prohibit the inward will or deſire: What Law-giver amongſt men was ever ſo abſurd as to ſay, you ſhall not cover or deſire ſuch a thing? But if men do outwardly offend, then they are obnoxious to puniſhment. But it is otherwiſe with God in his Laws, who is the Father of Spirits, and ſearcheth our hearts, therefore his Law doth principally reach to the heart, to make that a good treaſure, to have the tree firſt good, and then to make the fruit anſwerable thereunto.
2. We offend againſt God not only by having of theſe motions ſtirring in us, but much more when they delight us, when we find a complacency and ſweetneſs in the thinking of them, when they affect us ſo, that we roll them like honey under the tongue. And truly in this reſpect the godly ſoul is even amazed and aſtoniſhed to ſee how vile it is, and how abominable: For what innumerable, pleaſing, delightſome motions do ariſe in thy ſoul all the day long, either about unlawfull objects, or if lawfull in an inordinate and ſinfull manner? Are not theſe more then the hairs of thy head in number? Now concerning theſe delightfull pleaſing motions of the ſoul in a ſinfull way, obſerve theſe Rules,
1. That a man may be carried out in theſe delightfull objects, either by a meer affection of complacency and pleaſure, or by an efficacious act, and purpoſe of the will to accompliſh ſuch a ſinne, as in uncleanneſſe. The corrupt heart may delight it ſelf in laſcivious apprehenſions, and defile it ſelf exceedingly in that way, but yet have no efficacious will to commit the ſinne; yea (as we told you) would not for a world commit it, either for ſhame, or for puniſhment, or ſome other reſpects: For ſinne hath then got ſtrong power over us; and we are left by God, when we are boldly carried on to commit ſuch leudneſs. It is therefore neceſſary for the ſpiritual and heart-Chriſtian, to obſerve the former as well as the later. Do there not ariſe contemplative delightſome thoughts about ſinfull objects? Are they not rolled up and down in thy heart, though thou haſt no purpoſe to effect them? Oh be aſhamed and bluſh to have ſuch an impure ſoul! Is this ſoul fit for communion with God? Is this the temple of the holy Ghoſt?
Rule 2. The object of theſe delighting, pleaſing motions, may either be the ſinnes themſelves deſired and inclined after; or, They may be the meer thoughts and apprehenſions of them. For the ſoul being a ſpiritual ſubſtance, hath power to reflect upon its own acts and operations, to know it knoweth, to think what it thinketh: And therupon, becauſe as Aquinas ſaith, Delectatio ſequitur operationem, Delight followeth operation; we may take great pleaſure in our thoughts, and even be drunken with delight therein. This is eſpecially to be ſeen in heretical and erroneous perſons: Men who are proud of their opinions, their notions, their own conceptions and inventions; What infinite pleaſure and content do ſuch men take in the thoughts, about their, own thoughts, and apprehenſions? More ſometimes then the greateſt Monarchs can do in their earthly greatneſs. It behoveth therefore men of parts and gifts, men of learning and extraordinary activity of wit to take heed of luſt within, carrying them out to pride and delight in their own ſelves.
Rule 3. Theſe motions of delight and pleaſure in the ſoul, are of a large extent. We are not to limit them only to bodily luſts, or ambitious deſires, for as large as the command of God is, ſo large is this way of delightſome motions in the ſoul by contrariety thereunto. As the Law of God is divided into two Tables, and therein are required all the duties we own to God and man: So likewiſe hereby are forbidden all the pleaſing luſts and thoughts of the ſoul which oppoſe theſe duties. And if a man be a ſearcher of his own heart, he cannot but take notice, how often theſe ſinfull motions of his ſoul, ſometimes empty themſelves in reference to God, and ſometimes towards our neighbour. Towards God, and thus we have delightfull motions in our own ſelf-truſting and confidence in the creature; we love and rejoyce in humane comforts to the excluding and ſhutting out of God himſelf, eſpecially in holy duties, in the obſervance of his own day and Ordinances; How many pleaſing diſtracting and wandring motions do then ſeize upon us, ſo that commonly we never find our ſelves more moleſted by them, then when we are in a moſt heavenly and holy manner to approach unto him? And for the duties towards our Neighbour, there ariſe many pleaſing evil motions of ſoul, to envy at his good, to be glad at the evil which befalleth him, to have uncharitable and ſuſpitious thoughts towards him. Thus where ever any actual ſin may be committed either againſt God or man, there may and do pleaſing and delightfull thoughts ariſe before, and prepare the way for them.
Laſtly, Cajetan giveth a good Rule (Summula Tit. Delectatio.) concerning theſe motions of delight within us, that in them we are to conſider the Occaſion, the Liberty, and the Intention about them. The occaſion: Thus if we do put our ſelves into ſuch companies, go to ſee ſuch ſights, read ſuch books, hear ſuch unſavoury diſcourſe, as may ſtirre up our hearts to theſe ſinfull motions, then our ſinne is the greater, and we ſhall be found the more guilty before God. Such is our corrupt nature, that we need not adde oil to that fire within us: Even in lawfull and juſt duties, yea in our moſt holy and heavenly performances, theſe ſinfull motions ariſe to diſturb and diſtract our ſouls, as if mens did come of foreign, the Moon, as ſome affirm, becauſe of the divers ſhapes and viciſſitude it is often put into. We ought therefore to be farre from adding fuel to this fire, by going to unlawfull ſights, to wicked companions, thereby to provoke that corruption within us.
Again, We are to conſider what Liberty and power we have to ſubdue them and repreſſe them; ſome riſe more ſuddenly then others, and ſome again appear ſo, that we have time to conſider of the danger of them, the damnable nature of them. Now the more time we have to deliberate and to conſider about the ſinfulneſs and wickedneſs of them, how much God is offended, how loathſom and abominable they are in his eyes, and yet we ſuffer them to lodge there, the greater is our condemnation.
Laſtly, The Intention and end of ſuch thoughts is to be conſidered; for alwayes cogitatio mali, is not mala cogitatio, the thought of evil is not an evil thought. When men think of ſinne to repent of it, to deteſt it, to reform it, ſinne is in their mind then; but becauſe there are no delightfull motions to it, therefore it is not evil: So if a Miniſter preach againſt adultery, or any other ſinne, he cannot but think of the nature of it, and what it is; yet becauſe his intention in thinking of it is to make men abhorre and leave it, therefore it is good and lawfull: So that meer thoughts about ſinne are not alwayes ſinne, but when accompanied with ſome affections and inclinations thereunto. OnelyOnly it is good to inform you, That ſuch is our deceitfulneſs of heart, that many times we think it lawfull to rejoyce and delight in ſome profit and emolument that may come by another mans ſinne, or ſome evil upon him, when indeed we are glad of the ſin, or evil it ſelf. If a man by telling a lie ſhould ſave thy eſtate, or life, How hard is it not to delight in the ſinne, becauſe thou haſt profit by it? Thus unnatural children may rejoyce in the death of their parents, whereby they come to inherit their eſtates, and yet pleaſe themſelves that they not rejoyce in their death, but the profit that cometh thereby to them. There are many practical inſtances in this caſe, and therefore we muſt look our hearts do not deceive us therein. For it is very difficult to have any advantage by another mans ſinne or evil, and not to have a ſecret and tacit will thereof. And thus much for the Rules about delightfull motions to ſin.
We proceed to a third particular, whereby we may ſinne againſt God by theſe motions of ſinne within us, and that is, When we are careleſſe and negligent about them, they trouble us not, they grieve us not. How many are there that regard the thoughts and motions of their ſoul, no more then the fowls that flie over their heads? It argueth an unregenerate heart, an heart not acquainted with the power of godlineſs, that doth not mourn and grieve under them. How greatly was the Apoſtle Paul, Rom. 7. afflicted by them? This made him long for Chriſt and Heaven, where he ſhould be annoyed with them no more. This negligence about them, is that which maketh thee alſo careleſs to repreſs and conquer them. They may lodge whole dayes and nights in thy ſoul, and thou never ſeekeſt to expel them out. Thus thy heart is like the ſluggards field full of bryars and thorns. Oh that God would give you ſeeing eyes and tender hearts! then you would find that even an hair hath its ſhadow, even the leaſt motion to ſinne hath its ſting and bitterneſs with it; and above all ſinfull motions, look to thoſe that ariſe in thee, becauſe good things are urged and commanded to thee. For this is the deſperate incurable evil our ſouls, that good things ſtirre up ſinfull luſts within us, not indeed properly and directly, but occaſionally and by accident. Thus the Apoſtle bewaileth the motions of luſts within him from this account, Rom. 7. 8. Sinne taking occaſion by the commandment wrought all manner of concupiſcence within him. Thus the good and ſpiritual Law made him more carnal and ſinfull. And what is more often then to have powerfull preaching, godly and wholſome reproofs ſtirre up the evil motions of men againſt them. Thus the more remedies are applied to us, the more corrupt we grow. We might be voluminous in this ſoul-ſearching point, but we muſt conclude.
Let the Uſe be, Seeing that a man is thus tempted from his own luſt within him, we cannot lay the cauſe on the Devil himſelf, though he be a Tempter; then it's our duty to look to what is within: Thoſe embers within us will quickly ſet all on fire. Say not, this or that moved me, blame not this or that eſtate, but thy corrupt luſt within. This is as Luther ſaid (in Geneſ. Chap. 13.) to be like the fool that ſtood in the Sunne bowed down, and then complained his ſhadow was crooked. It is not thy riches, nor thy poverty, not thy health or ſickneſs, no condition or temptation whatſoever; but the true proper cauſe is this maternal luſt, which lieth in our boſoms. How little is this truth attendeth unto? with the Phariſees, we more regard to cleanſe the outſide, than the inſide, Mat. 23. 25. The miſtake herein brought thoſe many rigid and auſiere diſciplinary wayes in Popery, as if from the externals we muſt cure the heart, and not by curing the heart thereby cleanſe the outwards. The Franciſcan will not ſo much as touch ſilver. The Carthuſians will not eat a bit of fleſh, though their lives depend upon it: What folly is this? Meat and money are the good creatures of God; if we do abuſe them, they are not to be blamed, but our corrupt luſts within. If a whoriſh woman wear gold and precious ſtones to allure others, they are in themſelves good, though ſhe abuſe them to an ill end: And thus all the comforts and mercies we enjoy are Gods good gifts, and it is not the actual abdication of the uſe of them, but the mortifying of our luſt within that will make us pleaſe God.