A Treatise of Original Sin, Part 1 · Chapter 11
CHAP. XI.
A Fourth Text to prove Original Sinne, opened and vindicated.
SECT. I.
PSAL. 51. 5.
Behold, I was ſhapen in iniquity, and in ſinne did my mother conceive me.
THe ſad occaſion of this Pſalm is plainly ſet forth in the Inſcription, David a godly man, after Gods own heart, a Prophet, a King, who had been exerciſed under ſeveral afflictions, yet when arrived to peace, plenty and eaſe, fals into thoſe foul ſinnes of Adultery and Murder, which later was contrived with much deliberation, ſubtilty and bloodineſs; Yet after ſome ſecurity in this ſinne, being admoniſhed and awakened by Nathan, he repents and bitterly bewaileth theſe tranſgreſſions. So that in this Pſalm is deſcribed a form for every Prodigal, repenting, and coming home to his Father; That David was only in a Lethargy, or Apoplexy, not quite dead, that the ſeed of grace, was not wholly extinct in him, is ſufficiently proved againſt the Arminians by the Orthodox, though they deride, ſaying, The Calviniſts Elect perſons; The Albae Gallinae filii, They may do any thing, commit any ſinne, and nothing will hurt them; But this is to mock and ſcorn at that ſpecial Covenant of Grace in Chriſt, made to thoſe who are given to him by the Father; and indeed ſuch preſent meltings and remorſe of ſoul, upon Nathan's admonition, without any rage, malice, or fury at the Prophet, who rebuked him, intimate, That the ſeed of grace was not quite overcome within him.
For the Pſalm it ſelf, that is Supplicatory, wherein David wreſtleth in agonies with God, for to obtain mercy, uſing ſeveral Arguments; One from the Mercy, yea the multitude of mercy, that is in God: Another is, from the confeſſion and deep ſenſe of ſinne in his ſoul, he acknowledgeth it, and it is alwayes before him, he never puts it out of his memory: Whither ſoever he goeth, and whatſoever he is doing, ſtill his ſinnes are (as it were) ſo many Devils appearing in horrid ſhapes before his eyes.
A third Argument is in the Text, from the aggravation of thoſe actual ſinnes he committed; They were not ſinnes to be conſidered meerly in themſelves, but from the cauſe and root whence they ſprang, even the defiled and corrupt nature that was in him, it being not ſo much thoſe actual, though ſo horrid ſinnes that made him ſo guilty, as that they did flow from ſuch a defiled fountain within him: Thus he aggravateth thoſe actual ſinnes from the root and cauſe within him; For although he was regenerated, and ſo delivered from the dominion of original corruption, yet it was with him, as with Paul, The Law of ſinne did ſtill warre within him againſt what was good, ſinne dwelt in him ſtill, and was apt upon all occaſions, like a Dalilah, to betray him into the hand of the Philiſtims, into the power of ſome ſoul tranſgreſſions. It is true, ſome have thought, that David ſpeaks this to extenuate and leſſen his ſinne; as if his meaning had been, Lord, it's true, I have committed theſe foul ſinnes in thy ſight, but they are the more venial and pardonable, becauſe my nature is corrupt: It is no wonder, that being not an Angel, or a man in integrity, as Adam, or confirmed in grace, as the glorified Saints in Heaven, but the ſon of corrupted Adam, that I have thus tumbled into the mire; And it cannot be denied, but that this truth of our original corruption may be pleaded, both for aggravation to puniſh, and alſo for pity to ſpare: Hence Gen. 6. 5. Becauſe every imagination of mans heart, was only evil, and that continually, therefore God was provoked to deſtroy the world by water, yet Chap. 8. 21. the very ſame thing, viz. becauſe a mans heart is evil from his youth, is made a reaſon, why God will not ſmite the earth again with ſuch an univerſal deſtruction. But it ſeemeth farre more genuine and conſonant to David's ſcope in this Pſalm, to make theſe words by way of aggravation; for David is humbling and debaſing of himſelf, deſirous to juſtifie and clear God, and therefore he layeth himſelf as low, as poſſibly he can, digging into the very bottom of all that evil, which cleaveth to him.
In the words therefore we may take notice of the matter confeſſed and acknowledged with the introductory particle, to make it more conſiderable. It is not an ordinary or ſlighty thing, he is to ſpeak of, and therefore he begins with that note Behold; This Ecce may be called the Aſterisk of the holy Ghoſt, or the Bibles nota benè; It is commonly uſed either for Attention or Admiration, or Caution; and it may have this three fold uſe here.
For Attention, the matter being of ſo great concernment, ſo little minded or believed by moſt men; for David doth not ſpeak here, as if it were his particular caſe alone, as if none were born in iniquity, but him; yea, rather it followeth, if David, though ſo eminent and godly, ſo bleſſed by God, was yet born in ſinne, then no doubt, but all others are likewiſe.
Again, It may be a note of Admiration, becauſe of the myſterious depth of this original defilement: It is unſearchable, and the more he conſiders of it, the more amazed and aſtoniſhed he is; even as David at another time, Pſal 19. crieth out, Who can underſtand his errors? when he hath ſet himſelf with his whole might, to ſathom all the evil that is in him, yet he cannot do it: Hence Jeremiah, Chap. 17. ſpeaking of this deceitfull and deſperate heart of man, becauſe of the native pollution of it, ſaith, Who can know it? And then anſwers, It's God alone that ſearcheth it, God knoweth the depth of all that evil, which no man can reach unto.
Laſtly, It may be a note of Caution [Behold] and take heed of it; for you ſee even David betrayed by it, the holieſt man that liveth may quickly and ſuddenly fall into the moſt enormous ſins, becauſe of it.
In the next place, we have the thing it ſelf confeſſed, and that is in two things.
He was ſhapen in iniquity, that is the firſt: The word is many times applied to the bringing forth of a child, and doth properly ſignifie to bring forth with ſorrow and pain; Hence ſome render it, I was born in iniquity, and ſo it may very well be tranſlated; but if we render it ſhapen, or formed, then this ſheweth, That in the forming of the parts of the body, and diſpoſing of it for animation, even then ſinne is there initially; ſo that before we are born, as ſoon as that maſs is enlivened and animated, ſo ſoon is original ſinne in a man.
The other expreſſion is, That in ſinne did his mother conceive him; The Hebrew word is, Did warm him, or nouriſh him; So that this doth not ſo much relate to the actual conception, as to that whole time his mother did bear him in the womb, all that while this pollution was in him. Hence Aquila renders it, foreign, and the Septuagint foreign, which though happily ſome might think it a fault in writing, foreign for foreign, yet there are thoſe, who make that word emphatical, and ſay, it's a metaphor from the fowl, that is called foreign, Pica, the Pie, that while building of her neſt, is with great vehemency and violence compiling of it, breaking off the tops of twigs, and flying from place to place, as if ſome inward heat did tranſport her▪ Others make it to ſignifie a multiform appetite from the colour of that Bird. Well, howſoever it be, the word from the Hebrew is to be extended to that whole time, the child is carried in the mothers womb, being warmed and nouriſhed there; So that not only, as Ambroſe of old, we may ſay, Hominis ortus in vitio eſt, a mans birth is in ſinne, but as ſoon as ever that maſs of fleſh in the womb is informed and animated, ſo ſoon it becomes ſinfull. It is true indeed, the parts of the body are along while in forming before the ſoul be inſpired, and ſinne is not properly, till the ſoul be united to the body, yet becauſe that is part of man, and tends to it, we may ſay ſinne is there inchoatively and imperfectly, becauſe it is in tendency to make up man, and therefore it was, that Chriſt being to be man, yet without ſin was to be conceived by the holy Ghoſt, The very corpulent ſubſtance of the Virgin Mary, from which his body was made to be purified and ſanctified by the holy Ghoſt.
In the laſt place, we are to take notice, in what he is thus formed and born, and that is alſo in two words, Gnanon and Cheteh, both which ſignifie, that which is truly and properly a ſin: So that it's plain, when David could have no actual will, or conſent of his own, yet then ſin and iniquity was truly in him. This place therefore is very evident and unanſwerable, to prove this, That all by nature are born in ſin. The Fathers of old, before Pelagius aroſe did expound it ſo, and generally after Auſtin's time; The Popiſh Interpreters alſo grant it a clear place to prove this truth; yea, the Rabbins, they from hence alſo prove original ſinne, and ſay, it hath ſeven names in the Old Teſtament, whereof two that they mention, viz. The fore-skin of the heart, and an heart of ſtone, are without all doubt applicable unto it: Inſomuch that they who deny this Doctrine, in theſe dayes, muſt needs wilfully put a veil before their eyes.
It is true, Clemens Alexandrinus hath a paſſage, which would ſeem to enervate the force of this place, which the late Writer (Vnum Neceſſar. pag. 395.) maketh uſe of, foreign, (Lib. Stromat. 3. ſub finem) But how much his Authority herein is to be regarded, appeareth, in that he maketh the mother (here ſpoken of) to be Eve; he calleth his mother Eve prophetically, ſaith he (though happily that doth hint ſomething of original ſinne, elſe why ſhould he name Eve?) Beſides, this Clemens doth a little before, ſpeak ſtrangely, which paſſage is taken notice of by the ſame Author, as ſpeaking home to the point, foreign, &c. Let them tell us, Where an Infant did fornicate? Or how he who had done nothing could fall under the curſe of Adam? Bellarmine thinketh theſe words to be the objection of Hereticks, and truly thoſe books do well deſerve their name foreign, for there is ſo much confuſion, we can hardly tell when the Author himſelf ſpeaketh, Some would interpret him of actual ſins, but the learned Voſſius (Hiſtor. Pelag. l. 2. pars 1. pag. 160.) ſaith Clemens did not fully underſtand the Doctrine of original ſinne; And Coccius (Tom. 2. Artic. 2.) the Catholick-Treaſurer, from this very paſſage, ſaith, Clemens parum noviſſe de peccato originali videtur.
SECT. II.
Objections againſt this Ineerpretation anſwered.
BUt let us hear, what is objected by the Adverſaries to this clear Text? And
Firſt, Object.It's ſaid by ſome, That David doth not here bewail his own ſins, but his parents in begetting of him, as if it was their ſinne he acknowledged, and not his own.
This is a miſerable ſhift;Anſw. for, Firſt, David was not begotten in adultery, neither were his parents unlawfully joyned together, therefore in begetting of him, they did not ſinne; for Marriage is honourable, if the bed be not defiled with adultery or fornication: Therefore if Adam had ſtood in the ſtate of integrity, there would have been procreation of children; ſo that his parents did no more ſinne in this, than in eating and drinking, or any other lawfull act God hath appointed, either for the propagating of the ſpecies, or conſervation of the individuums.
Secondly, This Interpretation is againſt the ſcope of David in this Pſalm, which is to debaſe himſelf, to humble himſelf from what is in him, not what is in others, I will acknowledge my ſinne, and my iniquity is alwayes before me, and ſo proceedeth to bewail this original, or birth-ſinne.
Thirdly, If his intent were to confeſs his parents ſins, why doth he inſtance in his mother only, In ſinne did my mother conceive me? he ſaith, Why did he not rather bewail the ſinne of his father, who begat him, who would have been a greater ſinner, than his mother in that matter, if it had been a ſinne at all?
Laſtly, It's good to take notice of what Bellarmine, in the Expoſition of this place, though a Papiſt ſaith, It may be to prevent ſuch calumnies, that future Hereticks would raiſe, the holy Ghoſt in this Text would uſe no word, that did properly and directly relate, either to the fathers begetting, or the mothers immediately conceiving thereupon, for this might ſeem to attribute ſinne to that, which yet is of Gods appointment, and if true, would neceſſarily condemn marriage, as unlawfull; So that as he obſerveth, The words do properly relate to the child afterwards in the womb, when formed and nouriſhed there.
A ſecond Objection is, Object.That what David ſaith here is hyperbolical. Thus the Socinians, David doth not mean, as if he were born in ſinne, but doth hyperbolically aggravate his wickedneſs, in that from his youth up he did quickly fall into ſinne, and they compare two places (amongſt others) Pſal. 58. 3. Iſa. 48. 8. where wicked men are ſaid to be tranſgreſſors from the womb.
But firſt,Anſw. Seeing David intends to abhorre himſelf before God, there is no ſenſe to go from the plain words, otherwiſe we might turn all the Scripture into tropes and figures, and ſo make no certainty at all; And as for thoſe two places, they confirm this Text, for how come men to be tranſgreſſors from the womb, to act wickedneſs ſo early, to ſinne as ſoon as ever they are able to act any thing? Doth not all this demonſtrate they were born in ſinne?
Beſides, thoſe places are not parallel, for they ſpeak of the facts of men after they come out of the womb, and in ſuch particulars an Hyperbole may ſometimes be admitted; but this relateth to David while in the womb, and not to his own action, but that wherein he was paſſive.
Laſtly, Another Socinian ſaith, It is to be underſtood of actual ſinnes, and not original, becauſe it is in the Plural number, whereas original ſinne is but one.
The Anſwer is, That indeed the Septuagint, and ſo the Vulgar Latine they render it in the Plural number, in iniquities, &c. And thereupon it's diſputed by the Schoolmen, Whether original ſinne be one or more ſinnes? Some (though but few) ſay, it's more; Others, but one, and excuſe their vulgar Tranſlation, by ſaying, that it may be called ſinnes in the Plural number, becauſe it is the root of many, or becauſe it being a body of ſinne, hath (as it were) many parts and members. Arminius likewiſe among other exceptions, brought this againſt their publick Catechiſm, becauſe it ſaid Innata peccata in the Plural number, as if original ſinne were many ſinnes: But all this Diſcourſe is needleſs, for in the Hebrew it is in the Singular number, and ſo our Tranſlators render it, and that David cannot mean actual ſinnes, is plain, becauſe he was born in this iniquity he ſpeaketh of.
The Text then thus vindicated, firſt from the note of Attention, [Behold.] Obſerve,
That the true Doctrine about original ſinne, is not only to be believed, but we are diligently to meditate and conſider about it. Behold (ſaith David) I was ſhapen in iniquity, &c. Great will be the ſpiritual advantage, that a man may reap hereby; but becauſe I have mentioned many already, I ſhall now name but two or three, not ſpoken before.
SECT. III.
More Advantages accruing from the Belief and Meditation of this Truth.
FIrſt, The man who deeply conſiders this, he will dwell at home much, he will much commune with his own heart, his work will be to rectifie his inwards much, to attend more to his heart-work. Alas, how many do you ſee ſpend all their time in diſputes about Religion in quarrellings and ſtriſes about this opinion, and that opinion, whereas if he were deeply ſenſible of that wound upon him by original ſinne, and how his whole ſoul is out of order, he would preſently give over that way, he would ſay, I have greater work in hand, I have more neceſſary buſineſs to do? If a mans houſe were on fire, he would give over any diſputes he had with his neighbour, and go preſently to quench that: Thus the Pilot, when the ſhip is leaking, he would not attend to needleſs cavils, and in the mean time endanger his Ship; when thy vitals, yea thy very heart is diſeaſed, thou ſtandeſt diſputing about the cure of thy fingers end: Oh how much better were it to be ſearching into your hearts, diving into the bottom thereof, then to ſpend thy time in uſeleſs diſputes!
Again, If we did meditate on this more, We ſhould not be ſo forward to judge and cenſure others, to be alwayes medling and talking of other mens infirmities, for we ſhould find our ſelves had enough at home.
Yea further, When men accuſe in, and falſly ſlander us, charging this ſinne and that upon us: Now though we may bleſs God, and appeal to him, becauſe of our innocency, yet we muſt withall confeſs, that if men knew all that ſtirreth in our hearts, as God doth, they would abhor us: Even Socrates, though an Heathen, when he was told, how men reviled him, What would they ſay (ſaith he) if they knew all by me? Certainly, there is no godly man, but loatheth himſelf more in Gods eyes, becauſe of this depth of pollution within him, then all the world can deſpiſe him, he is not more abominable in their eyes, than he is in his own.
Laſtly, Hereby a godly man is provoked to walk with more fear and trembling, becauſe David had this birth-ſinne, therefore was he ſo quickly tempted to thoſe foul ſins: Oh if God ſhould not keep down, and by his Spirit mortifie this body of ſin, it would quickly break out even into a very hell! Thou carrieſt therefore fit fewel for any ſinne: Oh take heed, how thou comeſt near the fire of any temptation!
SECT. IV.
That we are ſadly to bewail, and be humbled for this Original Sinne all our dayes.
VVE have conſidered the Introductory Note of Attention, and now proceed to the Matter it ſelf, which is acknowledged and bewailed, and that is not actual ſinne, but the ſinne he was born in, even before ever his underſtanding and will, could put forth any actions. David (you heard) doth not here hyperbolize, he ſpeaks it not only humiliter, but veraciter; he doth in his own experience, find that there is ſuch a bitter root within him, ſuch a corrupted nature, that if left to it ſelf, would immediately flame out into moſt accurſed and abominable tranſgreſſions; and therefore David knowing, that the ſtrength of all his actual ſins, was in this original, he compoſeth himſelf in a ſerious and affectionate manner to acknowledge that.
That we are not only to believe there is ſuch a thing,Doct. as original ſinne in us, but we are ſadly to bewail it, and to be humbled for it all our dayes.
This is not a truth in Divinity, that is to be in a ſpeculative and barren manner diſputed about, but we are to deſcend into our own hearts, to diſcern the wofull and bitter effects of it upon our own ſouls: It is not enough for you to be of this ſaith, That there is original ſinne, that it is the ſinne of the whole world, and of all mankind; but you are to take notice of, and to be affected with that particular and proper original ſinne, which difſuſeth it ſelf over thy whole man: Original ſinne is not one ſinne, as there is one Sunne, and all partake of the light of it; or like one Intellectus agens, as ſome Philoſophers dreamed, but it is in every man that cometh in the world, every one that is born hath his birth-corruption; Therefore David doth not ſpeak of that iniquity, as it is in all mankind, but as it was his caſe, and as he was born in it: So that it is not enough for you to ſay, It is true, it cannot be denied, but that all are ſinfull by nature, but you muſt come home to your own heart, you muſt take notice of the dung-hill and hell that is in your own hearts. Thus the Apoſtle Paul, as you heard, Epheſ. 2. 3. to humble them, and to lay them low, that they might ſee all the unworthineſs and guilt that was upon them, before the grace of God was effectual in them, he informeth them not onelyonly of thoſe groſſe actual impieties they had walked in, but that they were by nature the children of wrath. But you may ſee this duty of bitter and deep humiliation, becauſe of original ſinne, notably expreſſed in Paul, Rom. 7. moſt of that Chapter is ſpent in ſad groans and complaints, becauſe of its ſtill working and acting in him. It was the ſenſe of this, made him cry out, Oh miſerable man that I am? Doſt thou therefore flatter thy ſelf, as if there were no ſuch law of ſinne prevailing upon thee, when thou ſhalt ſee Paul thus ſadly afflicted becauſe of it? Therefore it is, that I added in the Doctrine, We are to bewail and acknowledge it all our lives; For Paul ſpeaks here (whatſoever Papiſts and Arminians ſay to the contrary) in the perſon of a regenerate man, Who did delight in the Law of God in the inward man; and yet theſe thorns were in his ſide, Original ſinne in the luſts thereof, was too active, whereby he could not do the good he would, and when he did, he did it not ſo purely and perfectly, as he ought. So that you ſee, the work you are to do, as long as you live; Though regenerated, though ſanctified, you are to bewail this ſinne, yea none but the truly godly do lay it ſeriouſly to heart. Natural men, they either do not believe ſuch a thing, or they have not the ſenſe of it, which would wound them at the very heart; Therefore we read only of regenerate men, as David, Job and Paul, who becauſe of this birth-pollution, do humble themſelves ſo low under Gods hand. But let us ſearch into this truth.
SECT. V.
Which needed not to have been, if Adam had ſtood.
FIrſt, Take notice, That had Adam ſtood in the integrity God made him in, had he preſerved the Image of God for himſelf and for his poſterity, then there had been no occaſion, no juſt cauſe for ſuch ſelf-abhorrency, as doth now neceſſarily lie upon us. Adam did not hide himſelf, and runne from God, neither was he aſhamed of himſelf, till ſinne had made this dreadfull breach; In that happy time of mans innocency, there was no place for tears or repentance; There was no complaining or grieving, becauſe of a Law of ſinne hurrying them, whither they would not, then Adam's heart was in his own power, he could joy and delight in God, as he pleaſed, but ſince that firſt tranſgreſſion, there hath become that grievous ataxy, and ſad diſorder and confuſion, under which we are to mourn and groan, as long as we live, for as we neceſſarily have corruptible bodies which will be pained and diſeaſed, as long as we are on the earth, ſo we have alſo defiled and depraved ſoules, which will alwaies be matter of grief and ſorrow to every gracious heart, ſo that they muſt neceſſarily cry out, Oh Lord! I would fain be better, I deſire to be better, but this corrupted heart and nature of mine will not let me! The Socinians, who affirm, That Adam even in the firſt Creation, had ſuch a repugnancy planted in him, and a contrariety between the mind, and the ſenſible part, that this prevailing made him thereby to commit that tranſgreſſion, do reproach God the maker of man, and make him the Author of ſinne: So then this neceſſity of confeſſion, and acknowledgment of our native pollution, was not from the beginning, but upon Adam's tranſgreſſion.
SECT. VI.
We muſt be humbled for a two-fold Original ſinne, and ſeek from Chriſt a two-fold Righteouſneſs.
SEcondly, When we ſay, That original ſinne is to be matter of our humiliation and ſorrow, we muſt underſtand that two-fold Original ſinne heretofore mentioned, viz. Adam's actual ſin imputed to us, and that inherent or in-dwelling ſin we are born in; For ſeeing the guilt of both doth redound upon our perſons, accordingly ought our humiliation and debaſement to be; Yea, Piſcator thinketh David confeſſeth both theſe in this verſe: In the firſt place, In iniquity was I ſhapen, or born, as he interprets it, viz. in Adam's iniquity; And in the ſecond place, in (or with, for ſo ſome render it) ſinne did my mother conceive me, which is to be underſtood of that imbred pollution; howſoever it be, here it is plain, Rom. 5. that the Apoſtle debaſeth and humbleth us under this two-fold conſideration, firſt, That we all ſinned in him, there is the imputed ſinne: And ſecondly, That by his diſobedience we are made ſinners, there is our birth-ſin: So that thoſe who would hunger and thirſt after Chriſt, finding a need of him, muſt ſeek for a two-fold benefit by Chriſt, anſwering this two-fold evil; Firſt, the grace of Juſtification, to take away the guilt of all ſinne, and then of Sanctification, in ſome meaſure, to overcome the power of it, that as we have by the firſt Adam imputed and inherent ſinne, ſo by the ſecond Adam imputed and inherent righteouſneſs.
SECT. VII.
The Different Opinions of Men about Humiliation for Original Sinne.
THirdly, There are thoſe who make ſuch an humiliation and debaſement, as David here profeſſeth altogether needleſs and ſuperfluous, but they go upon different grounds: For,
Firſt, All ſuch who do abſolutely deny any ſuch thing, they muſt needs acknowledge all ſuch confeſſions to be lies and falſhoods, that it is but taking of Gods name in vain, when we confeſs ſuch a thing by our ſelves, if it be not indeed in us: For if Adam ſhould have ſaid, Behold, God created me in iniquity, and formed me in ſinne, would not this have been horrible lying to God, and blaſpheming of his Name? No leſs is it; If their Poſition be true, That we are born in the ſame condition and eſtate that Adam was created in, derogatory to God, and a bold preſumptuous lie, for men in their prayers to acknowledge ſuch a ſinne dwelling in them, when indeed it doth not; So then, if this be true, That we are not born in original ſinne, then David doth in this penitential Pſalm, fearfully abuſe the Name of God, ſpeaking that which is a lie, and a moſt abominable untruth; But whoſe fore-head is ſo hardned, as to affirm this? Yet all ſuch who deny there is any birth-ſinne, they muſt alſo ſay, there is no confeſſion to be made of it, neither are we to humble our ſelves becauſe of it.
Secondly, Others there are, that though they hold it to be a ſinne, yet (they ſay) it was abſolutely forgiven in Baptiſm; and if it was then totally forgiven, what neceſſity is thereof confeſſion and acknowledging it afterwards? That original ſinne was forgiven to all that were baptized, was the opinion of Auſtin, who yet did more earneſtly propugn this Doctrine of original ſinne, than any of the Fathers: Yea in his time, theſe two ſeemed to be Catholick Doctrines of the whole Church, viz. an univerſal efficacy of Baptiſm in all Infants baptized, to purge away original ſinne, as alſo the neceſſity of damnation of thoſe Infants which died without it. The Papiſts alſo, they generally conclude, That this original ſinne is forgiven to all baptized perſons; and Socinus in his Expoſition of this place, approveth this Poſition, That it is not to be confeſſed; Yea, it cannot be denied, but that ſome learned Proteſtants, adverſaries both to Papiſts and Arminians, as Davenant, Ward, have affirmed alſo, That all baptized perſons have their original ſinne forgiven them, and ſo dying in their infancy, muſt without doubt be ſaved.
Thirdly, There are others, and ſuch are the Remonſtrants, who affirm, That upon Adam's fall. God entring into a new Covenant of Grace with fallen mankind, by Chriſt our Mediator; Therefore it is (they ſay) that none is damned for original ſinne, no not Heathens or their children, but that by the ſecond Adam, viz. Chriſt, there is taken off all that guilt which came by Adam's tranſgreſſion. So that in this reſpect, they make the children of Heathens, and believers all alike: So that by theſe mens Poſitions, though going upon ſeveral grounds, we ſee it affirmed, That original ſinne is pardoned, and that before there is any confeſſion, humiliation and ſorrow for it; Whether indeed, though it be pardoned, ſome of the fore-mentioned Authors will not hold it neceſſary to confeſs it, and to beg for the pardon of it, may well be doubted, (I ſay, ſome of them) For how prophanely and arrogantly doth a Remonſtrant Adolphus Venator, in his Apologia contra Miniſtros Dordracenos, ſpeak in this matter, as he is cited by Sandaus the Jeſuite (for I have not the Book it ſelf) in his Hydrus Hollanda, lib. 2. cap. 20. pag. 268.) where, when from the diverſity of opinions about original ſinne, he concludeth, There is ſcarce any certainty about it, addeth, Etiam hinc intelligi poteſt, nihil eſſe, quia nemo in ſe reperiat, morſum conſcientiae, vel accuſationem suiipſius ob peccatum ante quinquies mille, & quingentos annos in Paradiſo comiſſum; Ego ſaltem non ſenſi, nec credo Derdracenes fratres propter illud vel ingentem conſcientiae ſtimulum perſenſiſſe, vel copiam lachrymarum profudiſſe: How wretchedly doth this man ſpeak? Certainly David, and Paul had other apprehenſions of this original ſinne, with the immediate effects thereof. For the Orthodox hold againſt the Antinomians, That though our ſins be pardoned, yet we may, yea, ought upon ſpecial occaſions to confeſs them, and to renew our humiliation again for them, as David prayeth, God would not remember the ſinnes of his youth; and here in this Pſalm, he prayeth to be purged and waſhed, which relateth to all that uncleanneſs both original and actual, he had formerly confeſſed: Thus Paul alſo doth ſeveral times with humiliation and ſelf-debaſement make mention of his former perſecutions and blaſphemies he had been guilty of.
Fourthly. Whatſoever may be the opinions of men about this ſinne, either denying it wholly, or making it univerſally pardoned to all mankind, or at leaſt to ſome when baptized, of which more is to be ſaid, when we treat of the effects of original ſinne; Yet from this example of David, and from other Texts of Scripture, we ſee, It is our duty, as long as we live in this world, to groan under it, and bewail our miſerable condition, becauſe of it.
SECT. VIII.
Repentance may be taken either largely or ſtrictly.
LEt therefore David's example here in the Text, be more to thee, than what ten thouſand cavillers may ſay unto thee, onelyonly you muſt know, that when we ſpeak of ſorrow and repentance about this ſinne, we may take repentance largely or ſtrictly for any kind of holy ſorrow and humiliaton of ſoul, and that becauſe God is diſpleaſed with us, becauſe we have that which is contrary to his holy Law, and ſo is offenſive to him, and damnable to us; and in this reſpect we are in a deep meaſure to humble our ſelves for original ſinne, as being a moſt grievous and hainous ſinne, the guilt whereof would preſs us into the loweſt hell, did not Gods grace interpoſe, or elſe it may be ſtrictly taken for a change of our mind, or an alteration of that purpoſe and will we once had: Now in this ſtrict ſenſe, though it be our duty with ſorrow to be humbled for original ſinne, yet we cannot be properly ſaid to repent of it, becauſe it was not a ſinne ever committed by us perſonally, or through our own actual will. So that although we may not ſo properly (it may be) exhort men to repent of this original ſinne, yet we muſt preſs them to a deep and daily humiliation under it, and that not as a puniſhment, or an affliction only, but as a true and proper ſin; So that as without confeſſion and ſorrow no actual ſinne will be forgiven unto a man, ſo neither will original ſinne, and therefore we do by conſequence in the Lords Prayer, when we ſay, Forgive us our ſinnes, pray not onelyonly for the pardon of actual ſinnes; but original alſo, whatſoever the Remonſtrants ſay, neither is their Argument againſt it of any worth, when they ſay, then the meaning likewiſe is in the clauſe following, That we forgive men their treſpaſſes, and their original corruption againſt us, for the compariſon lieth not in the Nature of the ſins, but the manner of forgiveneſs; otherwiſe, when the Church prayeth for the pardon of Idolatry, or any ſinne againſt the firſt Table, adding, As we forgive others, the meaning ſhould be, As we forgive them their Idolatries, or ſins againſt the firſt Table, which would be abſurd and blaſphemous. Beſides, we are not onelyonly to forgive the actual treſpaſſes of thoſe who wrong us, but even their thoughts and inclinations to hate us; If therefore original ſinne be a ſinne, and will damn us without Chriſts bloud, and Gods gracious pardon thereby, then we pray for the pardon of … in the Lords Prayer, and we are all our life long, becauſe of the reliques of it in us, to humble ourſelves, becauſe of it; And although becauſe Wallaeus, an eminent Divine ſpake of, Reliquiae peccats originalis. The Remonſtrants call it an abſurd phraſe; For what is meant (ſay they) by theſe reliques of original ſinne, either actual ſinnes or original? If original, why then are they called the reliques of it? Yet we may ſay, The phraſe is very proper, for it ſuppoſeth original ſinne not to be wholly extinct, but buſie and acting, even in the godly, and therefore we may truly ſay, Paul, Rom. 7. complained of the reliques of it.
It is our duty (we heard) from this example of David, to humble our ſelves for the original ſinne that is in us, as long as we live. Hence whatſoever Auſtin ſaid at other times, yet in one place he ſpake moſt truly in this point, Propter vitium quantum libet praeferimus, eſſe nobis neceſſarium dicere dimitte nobis debita noſtra, cum jam omnia in Baptiſmo dicta facta, cogitate dimiſſa ſint. (Epiſt. 29) Becauſe of original ſinne, although we have never ſo much profited, yet we are to pray, that God would forgive us our ſins.
This truth is the more diligently to be preſſed upon us, by how much the more doctrinal opinions have riſen up againſt it; for thoſe that deny any ſuch thing, they muſt needs make confeſſions of it to be a lie, and a meer mockery. And as for the Papiſt, though moſt of them hold original ſinne to be truly a ſinne, yet they ſay, Baptiſm is inſtituted for the remiſſion of that, as repentance is for actual ſins: So that it ſhould ſeem by their Doctrine, Confeſſion and godly ſorrow are required only to take away actual ſinne; but as for original, Baptiſm in the very opere operato doth remove it; for no Infant can put an obex to hinder the effect of that Sacrament: Hence it is that Almain a rational Schoolman, (Opuſ. de peccato orig. pag. 72.) maketh this Objection, Suppoſe an adultus, a man grown up, be to baptized, and at that very time he puts ſome obex by a groſs ſinne to hinder the fruit of Baptiſm; How then can that man (ſaith he) ever have his original ſin pardoned; for there is not a ſecond Baptiſm, and repentance is only to take away actual? To this he anſwers, That ſuch a man is not indeed either to have attrition or contrition, or confeſſion of original ſinne; for as it was not contracted by our free-will, ſo it doth not require ſuch a nolition, whereby I would not have been born in it; Therefore ſuch a man, in his opinion, is to repent of that ſinne which was the obex, and then when that is repented of, original ſinne is forgiven by the very receiving of Baptiſm. I bring this inſtance, to ſhew, That according to the Popiſh Doctrine, which yet holds original ſinne, yet there is to be no ſorrow, no contrition or confeſſion, yea that we are not to have a nolition of it, becauſe it was not committed by our freewill. Bellarmine likewiſe (lib. 1. de Sacramento Baptiſmi, cap. 9) ſaith, Originale paccatum non eſt materia poenitentiae, nemo enim rectè poenitentiam agit ejus peccati, quod ipſe non commiſit, & quod in ejus poteſtate non fuit: Although Onuphrius (De poenitentia Diſp. 3. Sect. 1. Quaeſt. 5.) brings out of Aquinas that diſtinction I mentioned before, viz. of Repentance taken ſtrictly and largely, and in this later he joyneth with Aquinas, holding it neceſſary for original ſinne, oppoſing Medina, who affirmed, That Repentance taken any way, though never ſo largely, was not neceſſary for original ſinne. But our Doctrine out of this Text, will endure as gold and precious ſtone, when that errour will be Conte…ed as hay and ſtubble: For as actual ſinne, ſo neither original ſinne will be forgiven to any perſons grown up, unleſs they do acknowledge, and with true … of heart bewail it; ſo that many commands which are to confes …, to bewail it, and to abhorre our ſelves, becauſe of it, as alſo to pray ea…ly and fervently for pardon, must extend to original ſinne, as well as actual neither is Baptiſm a Seal of the pardon of original ſinne onelyonly, but of all … ſinns to grown perſons, which ſhall by faith make an holy improvement of that Ordinance, only it is true, as was hinted before, there is ſome difference in our godly ſorrow for original ſinne, and for actual.
SECT. IX.
The Difference between Godly Sorrow for Original Sinne and Actual.
FIrſt, Repentance, or change of our minds and wils, is not ſtrictly and properly for original ſinne, becauſe that was not actually committed by, us neither was it ever in our own ſingle perſons to have prevented it, yet in reſpect of ſorrow, deteſtation, and ſelf-abomination, ſo we are as much, if not more, to bewail our ſelves, than for actual ſin.
Secondly, Again, In actual ſins, there is this neceſſity in our repentance, That we do ſo no more, he only truly repents, that doth not commit thoſe groſs ſins again, at leaſt not habitually or cuſtomarily, as our Saviour ſaid to one, Go thy way, and ſin no more; but this will not hold in original ſinne, we cannot ſay, we will have it no more within us, we cannot ſay, this Jebuſite ſhall abide no longer within our borders, for we ſhall alwayes carry about with us this body of ſinne.
And therefore in the third place, Original ſinne and actual differ exceedingly in this, That actual ſinne when pardoned, both the ſinne itſelf, and it's guilt is removed, but in original ſinne, though the guilt be removed in the godly, neither is it imputable to them, yet the ſinne it ſelf in ſome meaſure and power remaineth with us, as is more largely to be ſhewed in time; OnelyOnly you ſee ſome difference there is, in our ſorrow and humiliation, between original and actual, yet not ſuch, but that in reſpect of deep confeſſion, and humble acknowledgement, both are alike; ſo that we cannot have any pardon of either without ſuch contrite hearts, as the Scripture ſpeaks of; and it is good to conſider the grounds, why we ought to be greatly debaſed, and to lay our ſelves ſo low under this conſideration.
SECT. X.
Reaſons why we muſt be humbled for Original Sinne.
FIrſt, Becauſe original ſinne is in ſome ſenſe all ſinne; It is the univerſal contagion of all the parts of the ſoul; it hath Maculam univerſalem, all actual ſins they have only their particular ſpot or ſtain, and do more immediately pollute that power or faculty of the ſoul, it is immediately ſubjected in, as blindneſs of mind doth properly infect the underſtanding, not the will or affections: ſo contumacy in the will, doth not but by conſent or ſympathy, as it were, infect the mind, but original ſinne doth pollute all over, it's like a Gangrene over the whole body, whereas actual ſinnes are like ſo many ſeveral ſores: Thus original ſinne is univerſal ſubjectively, there being no part of a man, no not his mind, or his conſcience, but it is all over defiled, whereas no actual ſinne hath ſuch a general defilement with it: Oh then what cauſe is here, why our hearts ſhould bitterly mourn and even roar out, for this ſinne makes thy ſoul all over like a Blackmoor! Thou mayeſt behold thy ſelf in the glaſs of Gods word, and not ſee one fair ſpot; it is a leproſie upon the whole ſoul, ſo that it leaveth nothing good in thee. It's true, the ſubſtance and faculties of thy ſoul are left ſtill, yet they are ſo corrupted and vitiated, that in a moral conſideration there is nothing whole or ſound in them.
Secondly, From hence it is, That it hath as it were an univerſal guilt, it makes the underſtanding guilty, the will guilty, the affections guilty, even guilt all over; Every actual ſinne hath its proper formal guilt; the guilt of theft is one thing, the guilt of adultery is another thing, but now original ſinne is as it were an univerſal guilt: As God is that bonum, in quo omnia bona, ſo in ſome ſenſe original ſinne is that malum, in quo omnia mala, not onelyonly effectively, of which in the next place, but becauſe of the general guilt accompanying; For as it hath a general maculam, ſo it muſt have ſuitably a general reatum. This is greatly to be laid to heart; for as original righteouſneſs was not the perfection and glory of one faculty only, but the univerſal rectitude and general harmony of the whole man; Thus original ſinne is not any particular guilt of one kind of ſinne, but it's the ataxy, the diſſolution of that curious workmanſhip which God at firſt made in man, and ſo is a general guilt; and therefore the more are we to bewail this condition, ſaying, Lord, It is not one or many ſins, it is not this, or that peculiar guilt I am to humble my ſelf for, but I am all over guilty, as the Land of Iſrael is ſaid to be, Iſa. 1. 6. From the ſole of the foot to the head, there is no ſoundneſs, nothing but wounds and putrifying ſores. Thus are we to judge of our ſelves in reſpect of this overſpreading contagion.
Thirdly, We are greatly to bewail and humble our ſelves under this birthpollution, Becauſe it's the fountain and root of all the actual evil we do commit. This is enough, if there were no external temptations to plunge us into all impiety. I ſhall not here diſpute it rigidly, Whether every ſinne committed, becauſe of that original defilement within us, of that we are to ſpeak hereafter. It is enough, that the Scripture doth attribute all actual evil to this, as the cauſe, Jam. 1. 17. Every one is tempted and drawn aſide by the luſt which is within him; and out of the evil heart, as an evil treaſure, our Saviour ſaith, Mat. 12. 35. proceed all evil thoughts, words and actions. Thus alſo Geneſ. 6. The imaginations of the thoughts of a mans heart are evil, and that continually, but of this more in its time; onelyonly take notice of this conſideration in this place, as a full and clear ground, why thou ſhouldſt with all thy might all the dayes thou liveſt, abhorre thy ſelf, and loath thy ſelf: It's from this original ſinne David's adultery and murder did flow: And thus there is no actual iniquity, which lieth as a load upon thee, but it did flow from this bitter fountain at firſt: Wilt thou therefore condemn the fruit of a Tree, and not much rather the root? Wilt thou abhorre the ſtream, and not much rather the fountain? Oh remember that here lieth the ſtrength and power of ſinne, and therefore the ſtrength of thy ſorrow ought to bend that way likewiſe.
Fourthly, We are deeply to humble our ſelves for this birth contagion, Becauſe in it ſelf it is a moſt grievous and hainous ſinne. It's a diſpute, Whether original ſinne be not graviſſimum peccatum, the heavieſt and greateſt ſinne that is; It is true indeed, many ſins may exceed this in ſeveral reſpects, but yet if we lay all things together, we have cauſe to judge it the heavieſt ſinne that is; For although Bellarmine minceth the matter, and ſaith, it is minimum, peccatum, the leaſt ſinne in this reſpect (though he acknowledge it very hainous otherwayes) becauſe it hath minimum de voluntario, yet we muſt not judge of the greatneſs of a ſinne by a Philoſophical notion, but according to the judgement of God, who beſt knoweth the hainous nature and guilt of ſinne; now by Gods puniſhing of it in ſuch a manner, it appeareth to be the greateſt ſin, the event doth demonſtrate it; In that we read not of any ſinne puniſhed by God in ſuch an high degree, as original ſinne was in Adam our firſt parent, in whoſe loms we are; For whereas all other ſinnes bring only the temporal and ſpiritual curſe upon the offender himſelf, this doth upon all mankind: Indeed God doth viſit ſometimes the ſins of Parents to the third and fourth generation, but here it is as long as there ſhall be a generation: And beſides, it's not onelyonly temporal evils we ſuffer for Adam's ſinne, in which reſpect many may ſuffer for other mens ſinnes, as in Achan and David's caſe, but it is in ſpiritual deſtruction likewiſe, all mankind is obnoxious to eternal damnation for this tranſgreſſion: That therefore muſt needs be an horrid ſinne, and of a crimſon nature, for which we ſee God to be ſo ſevre, yea not only mankind, but all the creatures likewiſe are curſed for this; ſo that had not God provided a new Covenant of grace for ſome of mankind thus fallen, the whole race of men, would have been eternally damned, and that for this ſinne alone, though there had not been one actual ſinne committeed in the world by any one man ſince the fall: Oh then tremble under this conſideration, becauſe the anger of God is thus ſtirred up againſt that one ſin, morethan all the ſins that are committed! For though the ſinne againſt the holy Ghoſt be in this reſpect more terrible than original ſinne, becauſe God will never pardon that, whereas original ſinne is pardoned to all believers, and as Antiquity hath thought, even to Adam himſelf; yet in other reſpects, original ſinne is in a more extenſe and univerſal manner curſed than that: Do not then go to extenuate this ſinne, to ſay, It was but the eating of ſome for bidden fruit; or original ſinne, it hath none of my will, I cannot help it (for we joyn original, imputed, and inherent at this time together, becauſe of their inſeparable connexion;) but rather conſider the great anger of God that is gone out againſt all mankind, becauſe of it, and then thou wilt look on it with the ſame abborring eye that God himſelf doth.
Fifthly, We are greatly to bewail this original defilement, Becauſe it makes us wholly incurable, it depriveth us of all ſpiritual ability and power to recover our ſelves; We are thus ſhapen in iniquity, and ſo muſt live and die, and go to hell in it, if Gods grace doth not interpoſe: Doth not Job, Chap. 14. 4. make it impoſſible for any man, to bring a clean thing out of an unclean? So that all mankind is born in an abſolute impotency to help it ſelf, if we would give thouſands of worlds to come out of this loſt eſtate, we could not help ourſelves: Hence it is that the Scripture attributeth all the good we have to the alone free grace of God.
Sixthly, We are to bewail it, Becauſe it makes us ſenſleſs, ſtupid, depriving us of all ſpiritual ſenſe and feeling: So that by it we are put into this ſad perpiexity, for none need, or are bound more to bewail this ſinne, than an unregenerate man, and yet he cannot ſend forth the leaſt ſigh and groan, becauſe of it: So that hereby we have contracted ſuch an unavoidable exigency upon us, that we cannot turn our ſelves any way; mourn and cry we muſt for this pollution, yet mourn and cry we cannot, becauſe this is one inſeparable effect of it, to take away all tenderneſſe and mourning: Hence the ſtony heart mentioned by Ezekiel, Chap. 11. 18. is in a great meaſure original ſinne: Till therefore we are regenerated, as we ſee in David, Job and Paul, we cannot truly mourn under it.
Laſtly, This is a work to do as long as we live, Becauſe it's inſeparable from our natures, while we live in this world. God indeed could in our life time, wholly free us from it, as well as at death, but he lets theſe reliques continue, that our tryumph at the Day of Judgement may be the greater, Vivum captivum reſervantur ad tryumphum, Captives are preſerved alive for the greater trymph; And the rather God doth this, that ſo even his very Pauls, his moſt eminent and choiceſt ſervants may have matter of debaſement within themſelves, and more earneſtly groan for a day of Redemption.
A TREATISE OF Original Sin.
The Second Part.
SHEWING VVhat ORIGINAL SINNE is, AND How it is Communicated.
By Anthony Burgeſs.
ANCHORA SPEI.
LONDON, Printed in the Year, 1658.