A Treatise of Original Sin, Part 2 · Chapter 3
CHAP. III.
Of the Name, The Sinne that dwelleth in us, given to Original Sinne.
SECT. I.
Of the Combate between the Fleſh and Spirit.
ROM. 7. 17.
Now then, it is no more I that do it, but ſinne that dwelleth in me.
THis excellent Chapter, which containeth the heart and life of the Doctrine of Original Sinne, ſo that it may be called the Divine Map thereof, deſcribing all the parts and extents of it, will afford us many teſtimonies for the confirmation of it.
We therefore proceed to another name that we find here deſcribed to us in this Text, viz. The ſinne that dwelleth in us. The Apoſtle you heard (as we take for granted) doth here ſpeak in his own perſon, and ſo of every regenerate man, that there is a conflict, and a combate between the fleſh and the Spirit. In all ſuch there are two Twins ſtrugling in the womb of the ſoul, which cauſeth much grief and trouble of heart, which the Apoſtle doth in a moſt palpable and experimental manner relate in this paſſage, verſ. 15. That which I do, I allow not; for what I would, that I do not, but what I hate, that I do. Now you muſt underſtand this aright, leſt it prove a ſtumbling bl…ck, For,
Firſt, The Apoſtle ſpeaks not this, as a man meerly convinced, but yet carried away with ſtrong corruptions; This is not to patrocinate thoſe who live in ſinnes againſt their conſcience, but have ſome check and bitter reluctancy ſometimes, ſo that they can ſay ſometimes, I do the things I allow not, yea I hate; When the Apoſtle, Rom. Chap. 1. and Chap. 2. ſpeaketh of ſome Heathens, that had their conſciences accuſing of them, and that they detained the truth in unrighteouſneſſe, he ſuppoſeth, That thoſe who yet never taſted of the power of the Goſpel, may have ſuch truth and light in their conſciences, that it ſhall ſuggeſt what is to be done, yet love to their luſts will hurry them the contrary way, but as in time is to be ſhewed, the combate between reaſon, and the ſenſitive appetite, is a farre different thing from the conflict between the fleſh and the ſpirit in the godly.
Neither ſecondly muſt you underſtand Paul ſpeaking of groſs and foul ſins, as if when he ſaid, The evil he would not, that he doth, were to be underſtood of ſcandalous and wicked enormities; No, but it is to be interpreted of thoſe motions to ſinne, and conſtant infirmities, which cleave to the moſt holy. Let not therefore any prophane perſon, that cuſtomarily walloweth in his impieties, excuſe himſelf with this, It is true, I am ſuch a beaſt, I do ſuch ſoul things ſometimes, but I may ſay with Paul, The things that I allow not, yea that I hate, thoſe I do. This is to turn honey into poyſon; This is to make the Scripture an incentive to thy impiety; No, Paul, and ſuch as thou art, differ as much as the Sunne and a dunghill; Paul did not mean, the drunkenneſs, the uncleanneſs that he would not do, that he did, but he meaneth ſuch corruptions and infirmities that immediately flow from the polluted nature within us, from which we are never throughly cleanſed in this life.
Thirdly, Neither when the Apoſtle ſaith, The good he would, that he doth not, and the evil he would not, that he doth: Is thus to be ſo underſtood, as if it were perpetual, and in every particular act, as if ſinne had alwayes the better, and grace the worſe, as if in no action he did, grace did conquer ſinne; for in other places, the godly are ſaid to have crucified the fleſh with the affections and luſts thereof: As alſo, That ſinne ſhall not have dominion over them; but ſometimes in ſome temptations they are captivated againſt their wils.
Fourthly, Neither may you thus underſtand Paul, when he ſaith, He would do good, but evil ſtops him, as if he had only the ſluggards will and wiſh, who would eat, but doth not labour, who would be rich, but yet lets his field be full of briars and thorns, ſuch velleities and incompleat wiſhes many formal Chriſtians have; ſo that ſuch lazy and ſluggiſh deſires without efficacious operations are not to ſhroud themſelves under Paul's expreſſion.
Laſtly, Therefore Paul's meaning is, That the good which he would do, be cannot do it perfectly, he cannot do it with that alacrity and fervency, as he would do; Though the fleſh do not wholly conquer the ſpirit, yet it doth ſtop and hinder it. Therefore Nazianzen calls it the Echineips, the fiſh that ſtops the ſhip that it doth not go ſo ſpeedily, though it doth not drown it.
SECT. II.
In what ſenſe thoſe words, It is not I, but ſinne that dwels in me, are to be understood.
THis premiſed, we may take notice of an inference or concluſion that the Apoſtle draweth from this, Now then, it's no more I that do it, but ſinne that dwels in me, which he ſpeaketh not as excuſing or putting off the blame from himſelf, but to difference and to diſtinguiſh theſe two principles that are within him, the regenerate and unregenerate; So farre as he is regenerate, he doth not do theſe things, neither are they to be charged upon him, he ſpeaks it to distinguiſh not excuſe; which is the rather to be obſerved, becauſe of thoſe Carpocrations of old, and Libertines of late, who excuſe all their impieties, ſaying, It is not they that do ſuch things, but the fleſh within them, and ſo make a mock of all ſinne: yea ſome of late have arrived to ſuch horrid blaſphemy, as to ſay, It's not they that do ſuch and ſuch evil actions, but God in them; Neither doth the Apoſtle lay the fault upon the Devil, it was not his, but the Devil, as many are apt to do, but upon that fountain, and root of all the bitterneſs in his heart and life, which is original corruption, here deſcribed to be the ſinne dwelling in him. From whence obſerve,
That original ſinne is an inherent, in-dwelling ſinne in us. It is the ſinne that ſticketh faſt to our Natures, and dwels in us.
Some will confeſs, That there is original imputed ſin, but not inherent, where doth the Scripture call it ſo, ſay they?
But firſt, They grant original imputed ſinne, yet Where doth the Scripture call it imputed ſinne?
And ſecondly, we ſay, The Scripture cals it inherent in this Text, The ſinne that dwelleth in us, that is the ſame in ſenſe, with the ſinne inherent in us. So then, original ſinne is the ſinne that dwelleth, inheretit and abideth in us. To open thus,
Firſt, Take notice, That there are three kinds of ſinnes, as to our purpoſe, Original, Habitual, and Actual; Actual ſinnes are all ſuch which are a tranſgreſſion of Gods Law, whether by thought, word or deed; for the ſinnes of the mind and the heart are actual ſinnes, though never committed bodily and externally; Now theſe actual ſinnes, they cannot be called ſinnes that dwell in us, for they are tranſient, and when committed, they are paſſed away, onelyonly the guilt remaineth, viz. An obligation to eternal wrath; Neither doth the Apoſtle ſo much complain in this Chapter of the actings of ſinne (though that be part) as the Law of ſinne in his members, which is the fountain of all.
In the next place, There are Habitual ſinnes, ſuch as are acquired by frequent acts, and daily commiſſions of ſinne; and theſe indeed muſt be confeſſed to be in-dwelling and fixed ſinnes in us; and theſe habits of ſinne do much intend, and ſtrengthen our original corruption, making it more vigorous; and if ſo be that cuſtom be a ſecond nature, how miſerable is an unfegerate man, who hath as it were a two-fold nature inclining him to ſinne? Original corruption, which is like an innate habit, and cuſtome in ſinne, which is like an acquired: So that as the Scripture ſpeaks of ſome, who are twice dead, ſo we may ſay, Theſe are twice alive, in reſpect of their vigorous propenſity to ſinne; Therefore the Scripture ſpeaks ſometimes of men, that have theſe double chains of wickedneſs upon them: Thus when the Apoſtle, Rom. 3. 10, 11, 12, &c. doth from ſeveral places in the Old Teſtament apply thoſe things which are ſpoken of men in an high nature flagitious, to every one by nature, that doth comprehend both their innate and acquired impiety, and therefore might well by the Apoſtle be applied to all, becauſe all by nature would be carried out to ſuch enormous rebellions. The Pſalmiſt, becauſe of original and habitual ſinne in ſome perſons, hath a notable expreſſion, Pſal. 5. 9. Their inward part is very wickedneſſe, or wickedneſſes, as in the Hebrew, Their inward part is nothing but wickedneſſe. Now although therefore habitual ſinnes may truly be called ſinnes dwelling in us; yet the Apoſtle doth not ſpeak here of ſuch habitual ſinnes, for he ſpeaks all along of one ſinne, as the mother, as the fountain and root of all; And beſides, Paul ſpeaking in the perſon of a regenerate man, could not complain of the acquired habits of ſinne within him, for in Regeneration, there is an expulſion of all habitual ſinne; and in this ſenſe, Thoſe that are born of God, are ſaid, not to ſinne, viz. habitually and cuſtomarily, as wicked men do, although ſome actual ſins, and thoſe of a very hainous nature, may conſiſt with the work of grace, yet habites of ſinne, and habits of grace can no more conſiſt together, than light and darkneſs: It is evident then, that the Apoſtle not meaning habitual ſinne, muſt underſtand original, in the immediate actings and workings of it, for this will alwayes be a troubleſome and moleſting inmate; This is not conquered but with the laſt enemy, death it ſelf.
SECT. III.
Why Original Corruption is called, The Inherent or In-dwelling Sinne.
THis premiſed, Let us conſider, why original corruption is called the Inherent and In-dwelling Sinne, and that even in a godly man.
And firſt, The Apoſtle cals it, the ſinne, (foreign) Becauſe of the propriety, and proper right it hath to us. As a man is ſaid to dwell in his houſe, becauſe he hath a right to it, and it is his own: This original ſinne is in every man, as in its proper place, as the ſtone doth reſt in its center, and will not move further; So that as hell is ſaid to be the proper place of Judas. He went (ſaith the Text) to his own place; Thus is the heart and ſoul of a man, the proper and fit ſubject for all the natural impiety that cleaveth to us; and therefore, though the Devil be alſo ſaid, To rule in the hearts of wicked men, he dwels alſo in them, as well as ſinne, for which he is compared to an armed man, keeping the houſe; yet this is more extrinſecal, and from without; The Devil could not find a room ready ſwept and garniſhed for him, but becauſe of this native pollution: Hence the Apoſtle doth not in this Chapter complain of the Devil, but ſin dwelling in him; He doth not ſay, I would do good, but the Devil hinders me (though that be ſometimes true) but ſin dwelling in him.
Secondly, This expreſſion of ſinne dwelling in a man; denoteth, The quiet and peaceable poſſeſſion it hath in man by nature, it dwels there, as in its own houſe, nothing to diſturb or moleſt it: Hence it is, That all things are ſo quiet in a natural man, there is nothing troubles him; he is not diſquieted in his conſcience; he feeleth no ſuch burden or weight within him, as Paul here complaineth of; ſo that you would think many civil and natural men in a more holy condition than Paul; They will thank God, They have a good heart, and all is quiet within them; but this is not becauſe original ſinne doth not dwell, and live, and work in them, but becauſe they are ſenſleſs and ſtupid, ſinne is in its proper place, and ſo there is no trouble and reſtleſneſs in their conſcience; Therefore its thy want of experimental diſcoveries that makes thee queſtion original ſinne, otherwiſe thy own heart would be in ſtead of all books to thee in this particular. Indeed in godly men, though ſinne dwelleth in them, yet it hath not peaceable poſſeſſion, it is as a tyrant in them; Therefore the regenerate part maketh many oppoſitions, and great reſiſtances; There is praying, watching and faſting againſt it; They are as ſollicitous to have it quite expelled, as ſome were to have Chriſt caſt out the Devils from their poſſeſſed friends; otherwiſe in the natural man original ſin prevaileth all over, and there is no noiſe, no oppoſition, yea great delight, and content there is in ſubjection thereunto, ſo that they reſiſt Grace, and the Spirit of God by the Word, which would ſubdue ſinne in them.
So that there is a great difference between the In…dwelling of original ſinne in a natural man, and a regenerate; In the former it dwelleth indeed, but as the Jebuſites in Canaan, upon hard terms, as the Gibeonites were in ſubjection to the Iſraelites. It is true, Arminius (In Cap. 7. ad Rom. pag. 696.) from this expreſſion of ſinne dwelling in Paul, doth think a firm argument may be drawn, to prove that he diſcourſeth of an unregenerate perſon, Becauſe (ſaith he) the word to dwell, doth in its proper ſignification, and in the uſe of the Scripture ſignifie a full and powerfull dominion, and therefore rejecteth that diſtinction of Peccatum dominans, or regnans, which is ſaid to be in wicked men, and inhabitans, which is in the godly; he would have it called inexiſtens, not inhabitans: But we have ſhewed, That ſinne is ſaid to dwell in a man, not becauſe of its dominion in a godly man, but becauſe of its fixed inſeparability, and from this word a ſervant, who hath no rule in an houſe, is called foreign, 1. Pet. 2. 18.
Thirdly, The word doth denote permanency, and a fixed abode in us; it is not for a night, or year, but our whole life dwelling in us: So that ſinne is not in a mans heart, as a pilgrim, as a ſtranger that is preſently to remove, but it hath taken up a fixed abode in us, here it dwels, and here it will dwell, you ſee our holy Apoſtle ſadly complaining of this inſeparability of it from him, as long as he l… veth; Actual ſinnes they are committed, and ſo paſſe away, yea when pardoned, it is as if they had never been; but original ſinne is like Samſon's hair, though cut it will grow again, and be as ſtrong as ever, till it be plucked up by the roots.
Fourthly, In this expreſſion is denoted the latency alſo, and ſecurity of it, it dwels in us, and it's called, The Law in our members. The chief actings and ſtirrings of it are in the inward man; Therefore it is that the natural man, the Phariſaical and hypocritical man know nothing of it; Paul while a Phariſee, and ſo zealous againſt groſſe ſinne, abounding in external obedience, yet knew not luſt to be a ſinne, neither was he ſo ſenſible of ſuch a load and burden within him.
Vſe 1. Of Inſtruction, not to think imputed original ſinne, or Adam's actual tranſgreſſion made ours, to be all the original ſin we have: No, you may ſee there is an in-dwelling ſinne, an inherent corruption, from whence floweth all that actual filth which is in our lives. And why is it that we hear no more groaning and labouring under it? Is it not becauſe the ſpiritual life of grace is not within them? Oh why are all things ſo ſtill and peaceable within thee! Is it not becauſe ſin doth all in thee, and fleſh will not fight againſt fleſh?
Vſe 2. Why is it that even the moſt holy are to walk humbly, to go out of themſelves, to lay faſt hold on Chriſt and his righteouſneſs, is it not becauſe they have ſuch a treacherous enemy within, that hindereth them in every holy duty? Why alſo is there ſuch a neceſſity of watching, praying, of holy fear and trembling? Is not all this becauſe of that ſecret deceitfull adverſary within our own breſts?