A Treatise of Original Sin, Part 2 · Chapter 7
CHAP. VII.
Of the Name Body, given to Original Sinne.
SECT. I.
ROM. 8. 13.
But if ye through the Spirit doe mortifie the deeds of the Body, ye ſhall live.
I Come now to the laſt Name, I ſhall inſiſt upon, that the Scripture giveth original ſinne, and that is a Body; For although the moſt famous, and notable name is fleſh, yet becauſe that will moſt properly be conſidered, when we ſpeak of the Nature and Definition of it, I ſhall put it off till that time; Only we muſt neceſſarily take notice of this Title given to it here, and elſwhere, (viz.) a Body: Not that this word is to foment the Illyrican abſurdity, That original ſinne is not an accident, but a ſubſtance; but hereby is manifeſted the real and powerfull efficacy of it upon the whole man: For the coherence of the words, the Apoſtle at verſ. 12. from that glorious and precious Doctrine of Juſtification by Faith, and alſo Sanctification begunne in us, doth inferre this Exhortation by way of Concluſion, That therefore we are not Debtors to the Fleſh, we have received ſuch great and unſpeakable favours from God, that we owe all to him; as for ſinne, called here the Fleſh, we owe nothing at all to that, ſinne will not juſtifie us, ſinne will not ſave us: Neither hath the Devil ſhewed that love to us, which Chriſt hath done.
By this then we ſee, That though Juſtification and Goſpel-mercies be not for any works or merits of ours, yet Believers are to ſtudy and abound in holineſs, as that which Chriſt aimed at by the work of Redemption, as well as our Juſtification. Now for this reluctancy againſt, and mortification of ſinne, the Apoſtle uſeth ſeveral Arguments, as in the Text, the danger that will accrew even to the godly, If they live after the fleſh, they ſhall die, that is, eternally; The godly need this goad to prick them forward, they muſt not pleaſe themſelves, as if becauſe they were elected, juſtified, they may live as they liſt, and walk after the fleſh; No, if they do ſo, they ſhall ſurely be damned.
SECT. II.
What is implied by the word Mortifie.
BUt on the contrary, If they mortifie the deeds of the body by the Spirit, they ſhall live; where you have the duty ſuppoſed, to mortifie; that implieth, it is not enough to forbear from the actings of ſinne, but they muſt kill it; Sinne may be left upon many conſiderations, yet not mortified; Look therefore that ſinne be dead in thee, and not aſleepy, or onelyonly reſtrained for a ſeaſon.
Again, To mortifie ſignifieth the pain and renitency that is in the unregenerate part againſt this Duty. A wicked man had almoſt as willingly be killed, as leave his luſts. This ſheweth how faſt ſinne is rooted in us, more than a tooth in the jaw, or the ſoul in the body; and if any of theſe are not taken away without much pain and trouble, no wonder if the leaving of our corruptions be ſo troubleſom to us.
Laſtly, This word ſuppoſeth, It's a conſtant work, we are alwayes mortifying, alwayes crucifying; This is ſpoken to comfort the godly, that they ſhould not wholly be dejected, if they find ſome actings and ſtirrings of ſinne ſtill within them.
SECT. III.
SEcondly, There is the Object of this Duty, and that is The deeds of the body; Many tranſlate it, The deeds of the fleſh, for that which was called foreign before, is here called foreign; Now this body is not only ſinne putting it ſelf forth in bodily actions, but it is the ſame with fleſh, which is original corruption defiling the whole man: So that the body here, as Beza doth well obſerve, is, The whole man in ſoul and body, while unregenerate; for the fleſh, the body here ſpoken of by the Apoſtle, is in the ſoul as well as body, it is every thing that is oppoſite to God in a man, whether it be in his mind, or in his fleſh. So that Auſtin ſaid, The Epicurean he ſaith, Frui carne meâ eſt bonum, to enjoy the fleſh is good; The Stock he ſaith, Frui mente meâ eſt bonum, to enjoy my mind is good, but both are deceived, for to enjoy God only is good, and both the body and the mind are all over defiled with ſin.
SECT. IV.
LAſtly, There is the Efficient Cauſe, by which we mortifie the deeds of the body, and that is the Spirit; It's not our power, but Gods Spirit that conquereth theſe luſts for us, Obſerve,
That original ſinne is a body in us. It is a body both in our ſoul and body; it's called a body, not properly, as if it were a ſubſtance, but metaphorically and alluſively; So Rom. 6. 6. it's called The body of ſinne; and certainly it may as well be called ſo as fleſh and the old man.
SECT. V.
Why Original Sinne is called a Body.
BUt let us conſider, Why it hath ſuch a name given to it. And
Firſt, It is to ſhew, That original ſinne doth not lie latent in our breaſts, but putteth it ſelf forth viſibly in all the operations of the body: That as the Godhead is ſaid to dwell in Chriſt boa…ly, and the Word was made fleſh, becauſe the Divine Nature which is immaterial and inviſible, did through the body become as it were viſible. Thus we may ſay, Original ſinne dwelleth in us bodily, and that it is made our fleſh, becauſe in and through all bodily actions, it doth manifeſt it ſelf both to our ſelves and others: It is then the body of ſinne, becauſe it makes it ſelf outward viſible, and doth as it were incarnate ſinne, hence it is called the outward man: Indeed it is diſputed, whether 2 Cor. 4. 16. where the Apoſtle ſaith, Though our outward man periſh, yet the inward man is renewed daily; By outward man there is meant the body only, or original ſinne in the bodily deeds thereof; Moſt do interpret it of the body only, yet Paraeus underſtands it of original ſinne with the body, That as the body and original corruptions with the effects thereof are conſtantly dying, being mortified by the Spirit of God, ſo the inward man, which is the work of grace, is daily more confirmed; Howſoever this be, yet it is plain, Rom. 7. 22. That the work of grace within us, being called the inward man, that by oppoſition, original corruption muſt be the outward man, and therefore called, The Law in our members. It is thought by Nerimbergius, that the Apoſtle taketh this diſtinction of an outward and inward man from Plato, out of whom he quoteth a place, with ſome vicinity to Paul's expreſſion. This is certain, That original ſinne may well be called, a body, and the Law in our members, becauſe by theſe it doth ſo palpably put forth its ſelf: Inſomuch that we may wonder any will not believe there is original ſinne, for it is obvious to the ſenſe, they may behold the effects of it, that as you may know a man hath a ſoul, becauſe he ſpeaketh and laugheth, though you cannot ſee the ſoul: Thus though you cannot ſee original ſinne, yet becauſe as ſoon as ever the child can ſpeak or do any thing, you ſee vanity and ſinne put forth it ſelf, therefore you may conclude there is original ſinne: Thou then, that wilt not be convinced of it by Scripture, by reaſons and ſeveral Authorities, we ſend thee to experience; You cannot go from houſe to houſe, from Town to Town, from company to company, but you may ſee the effects and actings of original ſinne: If you ſay, It's mens actual ſins and cuſtom therein, that makes them ſo vile; It is true; But ſtill we ask, Whence came the cuſtom? Whence came they to have thoſe actings? Certainly, thoſe ſtreams could not have been polluted, if the fountain had not been; and if original ſinne did not infect our natures, why ſhould not men generally as well act that which is good, and obtain a cuſtom in that which is commendable? Therefore experience, thy eyes, thy ears, may convince thee of this bodily ſinne.
Secondly, The Apoſtle calleth it a Body, to anſwer thoſe other expreſſions that he uſeth about it, for he often calleth upon us to mortifie, to kill, to crucifie this original ſinne: Now to mortifie and crucifie are properly relating to a Body, we do not ſay properly accidents, or qualities are crucified. To make therefore the expreſſion harmonious, he calleth it a Body; Howſoever therefore it is with our natural body, that no man ever yet hated his own fleſh, we are to nouriſh and cheriſh that, and it would be murder to mortifie that body, yet this Body of ſinne is to be kept under, we are not to ſpare it, but by the Spirit of God to be conſtantly crucifying of it; neither let that diſcourage thee, becauſe (as you heard) this will be painfull and grievous to fleſh and blood; for you muſt conclude upon this, That the way to Heaven is narrow and ſtraight, there muſt be conſtant violence and oppoſition to all natural inclinations: Every godly man may well be called a Martyr, for though he may feel no pain in the killing of his natural body, yet he muſt and will feel much exerciſe in killing the body of ſinne, but better endure ſome grief here, than eternal torments hereafter. Our Saviour ſpeaks to this twice, as it's mentioned by the Evangeliſt Matthew, Chap. 5. 30 & 18. 3. It is better (ſaith he) to go halt and blind into life, than with two hands and eyes to be caſt into everlaſting fire: Think then, whether will be more burdenſom to leave the pleaſures of ſinne here, or hereafter to be tormented to all eternity.
Thirdly, Original ſinne may be called a Body, To ſhew the reality of it, that it is not a meer fancy or humane figment, as ſome call it, or a non ens (as the late Writer D. J. T. Anſw. to a letter.) We know the Scripture, and ſo our uſe of ſpeech oppoſeth a body to a ſhadow; The Legal Rites are called a ſhadow, and Chriſt the body; Thus original ſinne, it is not the ſhadow, or the notion of a ſinne, it liveth and moveth as well as actual, it provoketh God, it curſeth and damneth as well as actual ſins; So that we are not to flight it, or to be fearleſs of it, but rather to tremble under it, as the fountain of all our evil and calamity. The word Body is ſometimes taken for that which is ſubſtantial and real, in which ſenſe ſome have excuſed Tertullian and others, that attributed a body to God and Angels, as if they intended nothing but a real ſubſtance, as the a…iome of the Stoicks was, Omne quod eſt, eſt corpus; Hence they made Virtues and the Arts, Bodies: But whatſoever their intentions might be, the expreſſion is dangerous, for God is a Spirit; but there is no danger to call original ſinne a Body, thereby to expreſs the full and real nature of it, and thus farre Illyricus his intention was good, though his opinion was abſurd, to amplifie thoſe terms the Scripture giveth to original ſinne in oppoſition to Popery, wherein they ſpeak ſo coldly and formally of it, only that he ſhould therefore make it to be more than an accident, even the ſubſtance of a man in a theological conſideration; hence he did overthrow all Philoſophy and Divinity; So that properly the Lutheran Poet cannot be excuſed, when he ſaith,
Ipſe Deo eoram ſine Chriſto culpa ſcelumque,
Ipſe ego peccatum ſum, proprieque vocer.
In a figurative expreſſion it may paſs, but he intended Flaccianiſm; hence Contzen ſpeaks of Illyricus by ſcorn, Cujus vel ſubſtantia eſt peccatum. Yet thus much we muſt take notice of, That the Scripture doth not in vain uſe ſuch ſubſtantive names about our natural defilement, for hereby it doth aggravate it, and would have us alſo know the greatneſs and vileneſs of it; For how few are there, till ſanctified and enlightned by the Spirit of God, that do bewail this as an heavy burden? They can complain of the pains, the aches, the troubles of their natural body, but do not at all regard this body of ſin, whereas to a ſpiritual tender heart, this body of ſinne is farre more grievous than any bodily diſeaſes, or death it ſelf, yea death is therefore welcome to them, becauſe that alone will free from this body of ſinne, ſo that they ſhall never be moleſted with it more.
Fourthly, Original ſinne is called the Body of ſinne, Becauſe it is a maſs of ſin, a lump of all evil: It is not one ſinne, but all ſinne ſeminally: And this ſeemeth to be the moſt formal and expreſs reaſon, why the Apoſtle giveth it this name, calling it a Body, and attributing members to it; for as a body is not one member, or one part, but the whole compounded of all; Thus is original ſinne, it is not the defilement, or pollution in one part of the ſoul, but it diffuſeth it ſelf through all. It is a body of ſinne, and herein it doth exceed all actual tranſgreſſions, and for this reaſon, we ought the more to grieve and mourn under it; The body is heavier than one part, why are actual ſins a load upon thee, but this which is the cauſe of all, and comprehends all, thou art never affected with? O pray more for the Spirit of conviction by the Word! Look oftner into the pure glaſs of the Law! Compare thy univerſal deformity with that exact purity! It is for want of this the phariſaical and the natural man is ſo ſelf-confident, truſteth ſo much in his own heart, doth ſo eaſily perſwade himſelf of Gods love, whereas if we come to a Chriſtian like Paul, complaining of this Law of ſinne within him, finding it captivating and haling of him whither he would not, then we have much a do to comfort ſuch an one, all our work is to make him have any hope in Chriſt, he thinketh none are ſo bad as he, that the very devils have not worſe in them, than he feeleth in himſelf; and all this is, becauſe original ſinne is ſuch a loathſom dunghill in his breſt, that as thoſe who have putrified arms, or other parts of their body, they cannot endure themſelves, they would flie from themſelves: Thus it is with them, becauſe of this original pollution.
Fifthly, Original ſinne may be called a Body, Becauſe it inclineth onelyonly to carnal, earthly and bodily things, not at all ſavouring the things of God and his Spirit. Hence it is called ſo often the fleſh, becauſe it only carrieth a man to fleſhly things, being contrary to God, and full of enmity to his will, as Rom. 8. And doth not experience confirm this? Take any man, till renewed by grace, and all the bent and impulſe of his ſoul, are to ſuch things alone, that are earthy and ſenſual, Jam. 3. 17. The Apoſtle James doth there excellently deſcribe the nature of all natural wiſdom, It is earthy, ſenſual and deviliſh; Every one by nature is both beaſtly and devilliſh; This body of ſinne preſſeth him down to the earth and hell: Inſomuch that you may as ſoon ſee a worm flying in the air like a bird, as a man abiding in this natural pollution, having his converſation in heaven; So that being made thus bodily and carnal, all the ſpiritual things of God are both above our apprehenſion, and contrary to our affections. Now this very particular, if there were no more, is as deep as the Sea, and containeth unſpeakable matter of humiliation, viz. That by this natural pollution, we are deſtitute of Gods Spirit; Spiritual things are no more apprehended by us, than melody by the deaf ear: Do ye not ſee wiſe men, learned men, yea great Scholars, when you come to diſcourſe with them about ſpiritual things, they are very fools, and are as blind as moles that live wholly in the earth? But of this more in the effects of original ſin.
Laſtly, In the Scripture, Body is uſed ſometimes for the ſtrength and power of a thing; And thus original ſinne is the body, as that which giveth life and motion to all actual ſins.
Let the Uſe be greatly to humble thee under this notion Gods word gives original ſinne, This ſinfull body; It troubleth thee thou haſt a mortal body, a corruptible body, but above all this body of ſinne ſhould be a burden to thee; What ſhall God give all theſe names to it, to make thee afraid, and to groan under it, yet ſhall thy heart continue ſtill like the rock and adamant?