In the sixth place will further appear, In that it is more near to us, than any actual or habitual sin; That it is nearer than any actual sin, is plain, Because that is transient, and abideth not in us. But for habitual sin, that is constantly fixed in us, when once settled there. Now it may be thought, that original sin cannot stick closer than that, an habit being a kind of second nature: Insomuch that Aristotle makes such who have acquired habits of sin, to sin necessarily, and that there is not so much voluntariness in their offences, as in other faults. But now original sin is more naturally and intimately in us, than these acquired habits of sin, for we are not made thus originally filthy by frequent actings of sin, but we are born and bred so, so that whereas habits of sin, as drunkenness, uncleanness, &c. These are the product of many actions; Frequent and often sinning begets such an habit that cannot be left off. This original ⟨p. 19⟩sin is the cause of sinful actions, not the effect of it: Because we are thus sinful and polluted by nature, therefore all our actions are likewise so polluted. Now then if the Scripture make it such an impossible thing for a man accustomed only to evil to become a changed man, that impossibility lieth upon a man, who is naturally so; For though custom be called a second Nature, yet certainly the first Nature is more implanted, and so more active in a man. This particular therefore may greatly humble a man, in that sin is so deeply rooted in him, it's worse than an habit or custom of sinning; It goeth as near to thy very essence and substance, as it can do, and yet not be thy substance; Therefore the Scripture calls it, Flesh and blood, The members of a man, The Law of sin in his flesh. If a man hath a thorn in his flesh, how restless and pained is he? Paul compared that heavy temptation, he grappled with, to a Thorn in the flesh; but although by nature, we have this thorn, not only in our sides, but even all over the whole man, yet we can lie down in ease, and live in pleasure, as if nothing ailed us; but this is one deadly effect of original sin, that it takes away all sense and feeling, whether there be any such thing or no. Oh then, let the thoughts of this sin go as deep into thee, as the sin it self! Sin is got into thy heart, let sorrow get thither;
In the sixth place will further appear, In that it is more near to us, than any actual or habitual sinne; That it is nearer than any actual sinne, is plain, Because that is transient, and abideth not in us. But for habitual sinne, that is constantly fixed in us, when once setled there. Now it may be thought, that original sinne cannot stick closer than that, an habit being a kind of second nature: Insomuch that Aristotle makes such who have acquired habits of sinne, to sinne necessarily, and that there is not so much voluntariness in their offences, as in other faults. But now original sinne is more naturally and intimately in us, than these acquired habits of sinne, for we are not made thus originally filthy by frequent actings of sinne, but we are born and bred so, so that whereas habits of sinne, as drunkenness, uncleanness, &c. These are the product of many actions; Frequent and often sinning begets such an habit that cannot be left off. This original ⟨p. 19⟩sinne is the cause of sinful actions, not the effect of it: Because we are thus sinful and polluted by nature, therefore all our actions are likewise so polluted. Now then if the Scripture make it such an impossible thing for a man accustomed only to evil to become a changed man, that impossibility lieth upon a man, who is naturally so; For though custom be called a second Nature, yet certainly the first Nature is more implanted, and so more active in a man. This particular therefore may greatly humble a man, in that sinne is so deeply rooted in him, it's worse than an habit or custom of sinning; It goeth as neer to thy very essence and substance, as it can do, and yet not be thy substance; Therefore the Scripture cals it, Flesh and blood, The members of a man, The Law of sinne in his flesh. If a man hath a thorn in his flesh, how restless and pained is he? Paul compared that heavy temptation, he grapled with, to a Thorn in the flesh; but although by nature, we have this thorn, not only in our sides, but even all over the whole man, yet we can lie down in ease, and live in pleasure, as if nothing ailed us; but this is one deadly effect of original sinne, that it takes away all sense and feeling, whether there be any such thing or no. Oh then, let the thoughts of this sinne go as deep into thee, as the sinne it self! Sinne is got into thy heart, let sorrow get thither;
