A Treatise of Original Sin, Part 2 · Chapter 5
CHAP. V.
Of that Name, The Sinne that doth ſo eaſily beſet us, given to Original Sinne.
SECT. I.
HEB. 12. 1.
And the Sinne which doth ſo eaſily beſet us.
THe Apoſtle from thoſe ſeveral Examples of many Worthies recorded in the former Chapter, which he cals, A Cloud of Witneſſes, partly for the multitude of them, and partly for Direction; As the Iſraelites had a Cloud to guide them in the wilderderneſs, doth inferre a concluſion by way of Incouragement, to go on conſtantly in the way of Chriſtianity; which he doth here, as in other places, compare to a running in the race. This ſimilitude ſheweth the Difficulty in the race, the Earneſtneſs, the Fortitude and Patience that ought to be in ſuch who will be ſaved. What an antidote ſhould the meditation of this expreſſion, be againſt all dulneſs, ſlothfulneſs and negligence, whoſe life is like a running in a race to Heaven: Now the Apoſtle following this Metaphor, exhorts to lay aſide all thoſe burdens that may hinder us in this work: It would be … in him, who is to runne a race, to put burdens upon his back, and lay as many heavy weights upon himſelf, as he can; No leſſe abſurd are they, who give way to ſinne in the luſts thereof, and yet hope to arrive at Heaven.
Now the burden we are to lay aſide, is expreſſed in two words:
1. foreign weight, by this is meant, all actual ſinne, eſpecially love and cares about the world, for the earth is an element that deſcends downward, and ſo he who hath an earthly heart, cannot but have his ſoul preſſe downward.
2. There is the Root and cauſe of this, expreſſed in that phraſe, The ſinne that doth ſo eaſily beſet us, foreign, the word is but once uſed, and that in this place, it's a two fold compound, and ſo the more emphatical, foreign, which is as much here as eaſie, and foreign, ſo that it is a ſinne which beſetteth and compaſſeth us about, and that very eaſily, it finds no reſiſtance, neither have we any power to withſtand it.
Some underſtand this of actual ſinnes, but not only Proteſtant Interpreters, but even ſome Papiſts alſo; Ribera and others underſtand it of Concupiſcence within us; The word is made a Metaphor ſeveral wayes; Eraſmus renders it, Tenaciter adhaerentem, That ſinne which doth ſo tenaciouſly adhere to us, making it an All…ſion to Ezekiel Chap. 24. where there is a Pot ſet on the fire, yet all the fire and burning cannot get off the ruſt and filth that cleaveth to it. Gretius makes it to reſpect Lament. 1. 14. where there are yokes and bands mentioned about the neck, which are impediments to the beaſt in his going.
Others they make the Metaphor from a Wall, or an hedge that ſtops the paſſenger in his way; Yea, Lapide following others, makes it to be the outward temptations, or the dangers that are in the way by enemies and adverſaries to the Truth, but the Greek foreign, doth not well agree to that: Heſichius rendereth foreign, Varinus foreign. If we compare this expreſſion with what Paul ſaith of himſelf (Rom. 7) concerning original ſinne, keeping and preſſing him down; we may well with Beza put a procul dubto upon that expoſition, which doth apply it to original ſinne, for that indeed is the onelyonly weight, that doth conſtantly and perpetually beſet us and hinder us in our way to Heaven, and that with all eaſe and facility: Obſerve then,
That original ſinne is the ſinne which doth ſo eaſily beſet us: That doth circumcingere, as Beza ſaith, bind us up ſtrait and cloſe, that our limbs are not expedite and free to runne our holy race; So that it is with us as a racer that hath his arms or legs bound, his garments ſo ſtrait-laced to him, that he cannot have that liberty and freedom to runne, as he doth deſire. Some conſider the word, as it did allude to a milſtone about the neck, plunging us down into the Sea.
SECT. II.
What is implied in that Expreſſion, So eaſily beſet us.
LEt us take notice, What is contained in this excellent and emphatical word. And
Firſt, There is implied our utmoſt impotency and inability to ſhake off the power of it. For although the Apoſtle exhorteth us to lay it aſide, yet that muſt be underſtood as a duty alwayes in doing, that we are neverable to compleatfully and perfectly; You ſee, though they are godly to whom he writeth, and they are already in the race, yet it is their work daily to be unburdenning of themſelves: When therefore it's called, The ſinne ſo eaſily beſetting us, hereby is taught us our inability and inſufficiency to withſtand it; Inſomuch that all thoſe Doctrines, which teach Free-will, and a power to do what is good, are juſtly to be abandoned, John 15. when ſeparated from Chriſt, we cannot do any thing, and therefore are ſaid to be not aſleep, but even dead in ſinne; ſo that no Infant new born is more unable to help it ſelf, than we are to promote the good of our own ſouls. This therefore muſt be laid as a foundation, without this our humiliation doth not goe deep enough; We are to lie bemoaning our ſelves, as that poor Cripple, which had no power to put himſelf into the water; And indeed till we be ſenſible of this impotency, we cannot expect that Chriſt will help us; When that Cripple ſaid, He had no man, than our Saviour relieved him: Oh then, bewail the ſtrait and miſery thou art in If it were a temporal calamity thou wert in, and ſuch as neither thou thy ſelf, or any man in the world could help thee, How greatly would it afflict thee? But now though neither men or Angels can deliver thee out of this ſpiritual evil, yet thou doeſt not lay it to heart.
Secondly, As it densteth that our power to good is loſt by this original ſinne; So alſo our will and deſire: For why ſhould it be ſaid to beſet us ſo eaſily? But becauſe we have neither power or will againſt it; ſo that till the principle of Regeneration be infuſed into us; ſinne hath defiled our will, as well as our power; as we cannot, ſo neither we will not gain ſay the luſts thereof. We muſt not then conceive of man, as indeed miſerably polluted, and ſuch as cannot help himſelf, but is very willing, and heartily deſireth to be freed from this bondage, but his will is as groſly polluted, as any thing, He willeth not the things of God, he loveth not, yea he hateth every thing that is ſpiritual and holy; Inſomuch that we may truly ſay, That the actual wickedneſſe in mens lives, doth not onelyonly ariſe from weakneſſe and impotency to what is holy, but from an unwillingneſſe, and an averſneſſe to it. Though they be allured with the glorious promiſes of Gods favour, and eternal glory; Though the terrors of God, and the everlaſting flames of hell be ſet before them, yet they will not; Though their conſciences be convicted, though the word of God be plain againſt their luſts, ſo that they cannot tell what to ſay, yet they will not: So that herein lieth the ſad and dreadfull efficacy of original ſinne, that it hath corrupted the will all over, ſo that whereas we will the luſts of the fleſh, the pleaſures of ſinne, the comforts of the world, we have no will to what is good: If then the will, which is the appetitus univerſalis, and like the primum mobile, that doth carry all the inferiour orbs with it, be thus infected with ſinne, no wonder if we be eaſily beſet by it: This is to bribe the Commander in Chief, that ruleth all, and ſo it is no wonder, if all be at laſt betrayed into the hands of ſinne and Satan.
Thirdly, When original ſinne is ſaid thus to beſet us, and compaſſe us about, hereby is denoted, What an impediment and hinderance it is to us in our way to Heaven, that were it not for this clog upon us, we ſhould with all chearfulneſs and alacrity runne the way of Gods Commandments. It is this that makes the Chariot-wheels of the ſoul move ſo ſlowly; It is this that ſtops us in the way, that makes us draw back.
SECT. III.
How many wayes Original Sinne is a Burden, and an Hinderance unto us.
NOw becauſe this property is chiefly aimed at by the Apoſtle in this expreſſion, viz. that it is a burden, an hinderance, a ſtop to us, while we are in our race: Let us conſider, How many wayes original ſinne is a burden and hinderance, ſo that if this were removed, there would be no complaints of the difficulty that we find to what is good, yea the more perfect and ſpiritual any duty is, the more pleaſing and acceptable it would be to an heart eaſed of this burden. And
Firſt, Original ſinne is a burden incurvando, By bowing down and preſſing to the ſoul to theſe creatures here below; So that now by nature the creature with the comforts thereof, is the center of a mans heart, is the ultimate object his ſoul is placed upon. God indeed made man after his own image and then his heart, his affections, they did all aſcend upwards to God, then he could not ſatiate, or fully delight himſelf in any thing but God, but through this original ſinne a man is habitually averſe to God, and converted to the creatures; So that God is not in all his thoughts, yea Epheſ. 2. 2. they are ſaid to be without God in the world, Even as the body of a man, when deprived of its ſenſe; falleth proſtrate preſently upon the ground; ſo when that original righteouſneſs was removed, which was the ſoul of the ſoul, preſently we fall downwards to the creatures, knowing no better good, nor deſiring any better comforts, but what are in them. No marvel then if this make the godly go ſtooping and bowing down, becauſe it depreſſeth and leaneth to the creature, leaving God; That as you ſee the body is a burden to the ſoul, eſpecially if diſeaſed, which made Plato ſay, foreign was foreign, the very grave and ſepulchre of the ſoul: Thus original ſin is a ſpiritual burden to it, that there cannot be thoſe aſcenſions and elevations of the mind to God, as ought to be.
Secondly, It's an impediment in our race, Obnitendo, by a plain oppoſing and contrary thwarting of any good that the Spirit of God either externally offers, or internally operates. Thus this native ſinne doth with all violence oppoſe and thwart whatſoever is ſpiritual; Therefore you ſee the Apoſtle expreſſing this reſiſtance by military words, that it doth warre againſt him, and ſometimes lead him into captivity; Thus even a Paul is like a poor captive or priſoner, carried up and down whether he would not: Now this obnitency and reluctancy of original ſinne is ſeen two wayes againſt what is good:
1. There is a good publiſhed and tendered by the preaching of the Goſpel. God doth by that proffer unto us everlaſting and eternal life; but this original ſinne ſtirreth up a man to reject it, and to refuſe it; it's no ſutable or acceptable offer to our natures, no more than pearls or ſweet flowers are to the beaſtly Swine. Indeed when a people have lived long under the preaching of the Goſpel, yet do reject it, and oppoſe it, loving darkneſs rather than light, theſe have a double blindneſs and hardneſs upon them; The natural one by original ſinne, and the habitual contracted one, which they are juſtly delivered up into by God for the contempt of the light they do enjoy; but I ſpeak here only of the natural blindneſs, and natural hardneſs upon our hearts: So that upon the very firſt offers and tenders of grace, the firſt Sermon that ever we hear, the firſt time that the Goſpel doth ſound in our ears, we have a contrariety to it; and why is it that a man ſhould thus naturally be an enemy to his own peace? Is it not becauſe of this imbred ſin working in us?
2. If the Spirit of God go further, and doth not outwardly teach onelyonly, but inwardly and ſpiritually alſo, changing even the whole man, making it a new creature, yet becauſe this corruption is not quite rooted out, it doth continually gain ſay, and withſtand that Law of the mind within us: Whence then is it that ſuch rebellion and oppoſition is within thee to every good thing? Is it not becauſe original ſinne hath put thee into this diſorder?
Thirdly, It is an impediment alliciendo and ineſcando, It doth enſnare and allure the heart, ſo that while the ſoul ſhould purſue the race, that throweth in the way ſome alluring objects or others, and thereby it is ſtopt in its courſe; As the Heathens ſpeak of golden Apples caſt in the way to hinder one that was ſwiftly running in the race: He that runneth in a race, muſt not ſtep out of the way to gather every flower that groweth by the way-ſide; nor is he to ſtand ſtill and refreſh his eyes with pleaſant objects: Thus neither ought we in our way to Heaven; but this original corruption bewitches and enticeth the heart with many deceitfull and alluring luſts: So that by this means we are for the moſt part in golden, ſweet, dreams, promiſing this and that comfort to our ſelves, till at laſt with Dives we awaken in hell, and ſee our ſelves bereaved of all happineſs. The Apoſtle James doth fully confirm this ſecret bewitching way of original ſinne within us, which he calleth luſt, Jam. 1. 14. So that, marvel not to ſee thy ſelf drowned in all the pleaſures of ſinne, to be ſucking down the comforts of earthly things with all delight, for this luſt within thee, this bewitching Dalilah in thy breaſt, puts thee into a ſweet ſleep, and ſo heavenly things have no reliſh, no taſte to thy appetite, but the things of the world are ſweeter than the honey-comb: Oh why is it that ſinne which is indeed full of ſtings and bitterneſs ſhould be ſo ſweet! Why ſhould it be ſuch a pleaſing thing to go in the wayes that lead to hell and damnation? that when thou art ſinning, it is as thou wouldſt have it? Is not all this, becauſe ſin hath inſnared and inticed thee?
Laſtly, Sinne is a burden to the ſoul in our race, debilitando, By weakning and debilitating the principles of grace within us: So that although we are regenerated and ſanctified, yet becauſe original ſinne doth intimately adhere even to the very habits of grace within us, ſo that they are not perfect and pure: Hence it is that their actings are more remiſſe and languid; we cannot love God perfectly, we cannot have pure and ſinneleſſe actions, becauſe we have not pure and ſinneleſſe principles: So that whereas ſome have thought, that there is not ſuch a ſpiritual conflict in a godly man, as we ſpeak of, becauſe that would make the will, to will and nill at the ſame time two contrary things; they do not rightly underſtand this Aſſertion, for it's not from contrariety of volitions, but becauſe the will being not perfectly healed, willeth good things remiſly and faintly, not with that perfection, or freedom and alacrity as it ought to do.
Vſe. Of Inſtruction. Every day to bewail this depraved eſtate of thine more and more; We take thee (as Ezekiel was in another caſe) and cauſe thee to ſee every day more and more abomination: Thou haſt not heard all the worſt, nor have we diſcovered all the worſt that is in us, yea, we are never able to goe to the bottome of it. This original ſinne is an unſearchable Myſtery; It is a long while ere we come to know any thing of it, and longer ere we come to know the breadth and length of it. Know this ſufficiently, and then be in love with thy ſelf, or truſt in thy good heart, and thy own righteouſneſs, if thou canſt.