The Morning Exercise Methodized, Sermon 7
THE FALL OF MAN.
Rom. 5.12.
Wherefore as by one man ſinne entered into the world, and death by ſinne, and ſo death paſſed upon all men, for that all have ſinned.
THis doctrine of Original ſin, is not more difficult to underſtand, than neceſſary to be known, more full of knots than uſes: if we conſider, 1. The ſeveral batteries that are planted againſt this truth, by Rabbins, Pelagians, Socinians, Flaccians, Arminians, Anabaptiſts; batteries raiſed by Pelagius his pride, Philoſophers ignorance, Papiſts policy, and Hereticks idolized reaſon. Or 2. if we conſider the dependances of other doctrines upon this truth. Auguſtine writing againſt Pelagius, thought the ſumme of Religion conſiſted in the right knowledge of Original ſin; As we know the pleaſantneſſe of a garden by the noyſomneſſe of a dunghill; the gratefulneſſe of a day from the darkneſſe of a night; ſo we cannot know the benefits of Chriſt ſo well as from the knowledge of our Original guilt and ſin. By a ſtrict ſurvey of Original ſin, we may better underſtand the honour of juſtification, the power of grace and ſanctification, the ſweetneſſe of a Chriſt, the neceſſity of a Goſpel, the preciouſneſſe of a Miniſtry; and therefore it was a futilous and malicious aſſertion of Celestius of old, to call the doctrine of Original ſin, rem queſtionis, non fidei; a matter of debate, not faith; and the Hereticks of late, to reproach it with the ſtile of Austins figment. 3. If we conſider the influence of this truth upon our practice; The knowledge of Original ſin; it is the curb of pride, the foyl to ſet off grace, the glaſs of man, the ſpurre of induſtry; it is that which makes the beſt of Saints to weep in the beſt of duties, and the worſt of ſinners to look pale in their greateſt proſperities; ſo that you ſee the doctrine is moſt uſeful, let it therefore be moſt grateful. Now this Original ſin, Divines uſually diſtinguiſh in peccatum Originali Originans, & in peccatum Originali Originatum; into Original ſin Originating, and into Original ſin Originated; into the Cauſe, and into the Subject of this ſin, the fountains and its ſtreames; one man infecting, and all men infected; the firſt is my task, the ſecond is referred to a more worthy hand.
In the latter part of this chapter, where the Text is, the Apoſtle carries on a double deſign.
1. To ſhew the excellency of Chriſt, and grace by Chriſt.
2. The neceſſity of faith in Chriſt; and both theſe he demonſtrates by a full and large compariſon between the firſt and the ſecond Adam; the loſſe by the firſt, the gain by the ſecond; the ſin of the firſt, the grace of the ſecond; the condemnation we are obliged in by the firſt, and the pardon we are enriched with by the ſecond, the firſt is a poyſonous ſpring, the ſecond is a cleanſing fountain.
The Text, if you look at the deſign of it, it points at the poſtern, where ſin and death firſt entered the world; and that was by Adams eating the forbidden fruit; the prohibited Apple, was the firſt Apple of contention between God and man-kind. If we look at the parts of the Text, they are three.
1. We have an unhappy Parent, viz. Adam; not only by his offence undoing himſelf, but making a bankrupt world. By him ſin entered the world.
2. In the Text we have an unhappy poſterity, not only to be linkt to the loynes, but the ſins of the firſt Parent. The whole world had ſin entered into it, and all have ſinned, ſaith the Text, viz. in him.
3. We have an unhappy portion; ſin and death the inſeparable twins of miſery; ſo ſaith the Text, ſin enters, and death by ſin; ſin came by Adam, and death came by ſin; the one fell in pell mell into the world with the other; and both are the unhappy inheritance of every child of Adam; indeed the Saints are exempted from the ſecond, but not the firſt death; ſin and death were married in Adam, and they ſhall not be divorced in any of the ſons of Adam; believers dye temporally, though not eternally; they feel the ſtroak, though not the ſting of death.
Now for the further clearing of my way, it will not be a digreſſion, to take off the veile from the Text in a ſhort explication.
By one man] and him we may conſider; 1. His name, Adam, and this comprehends his perſon, ſex, and kind. 2. His order; he was the firſt man, 1 Cor. 15.45. 3. His perſon in the individual. And ſo Original ſin properly is not derived from the proximate Parents, but the prime-parent. 4. His nature; Adam was one, non tantum in individuo, ſed in ſpecie; one comprehending the whole root, repreſenting the whole ſtock, the ſeed and generation of man-kind; ſo Adam is taken for the ſpecies of man.
Sinne] The Apoſtle here ſpeaks of ſin; not ſins, as if he would preciſely determine it of that one root of ſin, diſtinct from thoſe many following fruits; this ſin hath been the Original, the incentive, the cauſe of all ſinne; this ſinne ſtained the world.
Entered into the world] viz. by propagation; ſin entered like death; Now death is actually propagated, as he ſaid, ſcio me genuiſse mortalem; I know I beget a dying child, a child ſubject to death; ſinne entered not by example, but generation.
The World] By the world, we muſt not underſtand terrenam, & corp…ralem vitam, the pleaſure and delights of the world; for the Saints are crucified to the world, in this ſenſe, Gal 6.14. and ſo Original ſin ſhould not ſeize on believers; Nor, 2. In locum mundi; for as Pareus obſerves, the Angels firſt ſinned; and ſin firſt entred by them into the place of the world. Nor 3. In Paradiſum, into Paradiſe; for ſin was firſt committed by Eve in Paradiſe. But 4. We muſt underſtand the inhabitants of the world; Ʋniverſum genus humanum, all man-kind,Martyr Gorranus. as Mart. Gor.
And death by ſinne] The query among Divines is, what this death is; Some ſuppoſe the death of the body, as Ambroſe; ſome the death of the ſoul, as the Pelagians; but as Haymo obſerves, mors animae & corporis in omnes pertranſtit; the death both of ſoul and body paſſed on all; for as Origen ſaith,Orig. Mors corporalis umbra eſt spiritualis, the death of the body, is only the ſhadow of the death of the ſoul; ſo that by death in the Text, we muſt neceſſarily underſtand the death of ſoul and body, with all the antecedents and conſequents of both,Willet. ſickneſſe, weakneſſe, corruption, guilt, horrour, deſpair.
Death paſſed upon all men] Corporal death on all; the moſt holy, moſt flouriſhing, moſt probable to live; ſpiritual and eternal death on all men, in the ſentence, not in the execution, Rom. 3.19. the ſentence is reverſed, the execution for ever forborn to believers
For all have ſinned] For the opening of this, I ſhall only give you the glance of Muſculus; In Adam omnes fuimus, in lumbis ejus, &c. we were all in the loynes of offending Adam; from that maſſe we ſprung; and therefore as Levi paid tythes in the loyns of Abraham, Hebrews 7.9, 10. ſo it is no wonder, if we being in the loyns of Adam, are found ſinners in him.
Doct. Now the mournful truth that the Text preſents us with, is this, viz. That our first Parent by his tranſgreſſion, hath left an unhappy portion of ſinne and death to all his poſterity; thus much the Text expreſſeth, thus much it confirms; we have this unwelcome entail from our firſt Parent. Concerning death, I ſhall not dilate, becauſe the ſhade of death doth alwayes accompany the body of ſin; but I ſhall only inſiſt on that part of our portion, ſin. We are entituled to Adams ſinne; 'Tis a derivation from the root to the branches; as poyſon is carried from the fountain to the Ciſtern; as the children of Traytours have their blood tainted with their fathers Treaſon; and the children of Bond-ſlaves are born in their Fathers condition. Omnes in Adamo peccaverunt, Aug.quia omnes unus ille fuerunt, Aug. All were entangled in Adams ſin, becauſe all were folded up in Adams perſon; And the ſame Father in another place, Traxit reatum homo, quia unus erat cum illo à quo traxit; Man drew down guilt upon himſelf, becauſe he was one with him from whom he drew it.Greg. And it is an excellent obſervation of Gregory, Genus humanum in parente primo velut in radice putruit; Man-kind putrified in the firſt parent as in a root. Adam is as the poyſoned root, and the cluſters are envenomed, becauſe the root was poyſoned; had Adam ſtood and preſerved his perfection, his glory, as a royalty had deſcended to his ſeed, to man-kind; but by his offence, forfeiting his beauty, and contracting on himſelf both guilt, and an univerſal loathſomeneſſe; both loſſe and loathſomneſſe he tranſmits to his poſterity; and it is upon his breath, that every child that comes into the world, ſucks in poyſon with his firſt breach; and is no ſooner a living creature, than a deformed ſinner. This truth we find early confirmed in the world; ſo Adam begat Seth according to his own likeneſs, Gen. 5.3. non ad ſimilitudinem Dei, ſed ad ſimilitudinem ſui; Brockman.and it is very conſiderable the Original phraſe, foreign, in his image, in his likeneſs; the word is as it were redoubled, to ſet the greater brand upon corrupt nature; in his image, nay, in his likeneſs. And to ſhew the neceſſity of our drawing corruptneſs from Adam, holy Job expreſſes it by a quick and ſmart interrogation, Job 14.4. Nay, th s truth David ſeems to bedue with tears, and deplore with ſighs, Pſal. 51.5. Behold, I was ſhapen in iniquity, and in ſinne did my mother conceive me. In the times of the Goſpel, this ſpot is more clearly diſcernable, and from whence we received the contagion, Rom. 5.19. By God we are creatures, by Adam we are ſinners; ſo that Text; By one mans diſobedience, many were made ſinners. And ſo moſt remarkably, 1 Cor. 15.49. And as we have borne the image of the earthly, &c. Nor is that gloſs of Cyprian upon the place to be over-paſſed; Imaginem terreni portavimus, Cypr.peccandi propenſ…nem, & mortem; imaginem caeleſtis portemus, constantiam in ſanctitate, instaurationem ex morte & corruptione, ad vitam & immortalitatem; (i. e.) We have borne the image of the earthly Adam, a propenſity to ſin and death; let us bear the image of the heavenly, a conſtancy in holineſs, and inſtauration from death and corruption to life and immortality. I ſhall only adde one Scripture more, Epheſ. 2.3. We were by nature the children of wrath, as well as others.
Now there are three things which are conſiderable for the diſpatch of the doctrinal part of the Text.
1. To demonſtrate more particularly the tranſmiſſion of Adams ſin to us.
Now Adams ſin is tranſmitted to poſterity two wayes. 1. By imputation. 2. By inhaeſion; the guilt, and the ſtain of his ſin is propagated to all his poſterity.
Particle. 1 1. The ſin of Adam is derived to us by way of imputation; and that upon a double demonſtration may be evidenced.
Demon. 1 1. Ratione faederis, by the reaſon of the Covenant of Works which God made with Adam, we were in him all of us legally; when God firſt made a Covenant with man, it was not with Adam, ratione individui, as an individual perſon; ſed ratione …aturae, as he bore our nature with him, as the repreſentative of man-kind; God makes his Covenant with Chriſt as Head and Mediatour of his Church, with Abraham as the father of the faithful, with Adam as the ſtock of man-kind;Iſa. 53.11. Pſal. 40.8. we were in him parties in the Covenant, and had intereſt in the mercy which ſhould accompany the keeping of it, and were liable to the curſe which ſhould follow the breach of it; Now Adam violating the Covenant, the guilt of that violation deſcends upon all his poſterity, Rom. 5.19. Conſtituti ſunt peccatores, foreign. Chry.they were conſtituted ſinners; It is to be noted, that God never makes a Covenant with a ſingle perſon, perſonally and individually, that all others are unconcerned in it; but with whomſoever God enters into Covenant, that perſon is a repreſentative of others, and is to be looked upon as a publick perſon; otherwiſe God ſhould make as many Covenants, as there are perſons, which is the greateſt abſurdity to aſſert; and ſo in Covenanting with Adam, he looked on him as the ſtock and root of mankind.
Arg. 2 2. Ratione Collationis. The Apoſtle in two places makes a remarkable compariſon between Adam and Chriſt, the firſt and ſecond Adam, comparing the good of the laſt, with the evil of the firſt, the grace of the one, with the ſin of the other; the life conveyed by the one, with the death tranſmitted by the other, Rom. 5.12, &c. 1 Cor. 15.45, &c. Now the righteouſneſſe of Chriſt redounds to believers to juſtification; ſo the ſin of Adam redounds to his poſterity to condemnation; by Adam we are caſt, by Chriſt we are cleared; by Adam guilty, by Chriſt innocent; the compariſon would elſe be wholly inſignificant; as by Chriſt we are made really righteous, ſo by Adam we are made really ſinners; we are Princes in Chriſt, Priſoners in Adam; Crowned in Chriſt, curſed in Adam; this is is one great drift of the compariſon.
Particle. 2 2. The ſin of Adam is derived to us, not only by way of imputation, but by way of inhaeſion; we receive from offending Adam, Adamus genus nostrum tabificavit. Aug.vitioſitatem, libidinem, morbidum affectum, a vitioſity, luſting, and a contagious diſtemper; we receive not only a defect of holineſs, but deordination, pravity, evil diſpoſition, propenſion to miſchief,Epheſ. 4.22. John 3.6. Jam. 3.15. Col. 3.5. averſion to all good; this ſometimes the Scripture calls the Old man, the fleſh, diveliſh wiſdome, the hell that ſets the whole courſe of nature on fire, earthly members. And that Adams ſin is propagated to us by way of inhaeſion, is likewiſe demonſtrable by a double evidence.
Arg. 1 1. From the confeſſion of ſome of the beſt of Gods Saints, Pſal. 51.5. The ſoul of David was no ſooner united to his body, than ſin was united to both; he had not only a Crown of gold, but grace; he was not only a King after mans deſire, but a Saint after Gods heart;1 Sam. 13.24. yet this ſinful leproſie he drew from Adam, this Original ſtaine clave to him; he was a ſinner in the womb, though a Prince in the Throne, and a Saint in the Sanctuary. And ſo Paul, that excellent Apoſtle, how doth he moan this inward ſpot which he drew from Adam? how doth he complain of indwelling ſin? Rom. 7.17. of an evil within him, verſe 19. of a law of his members, verſe 23. Theſe groans of ſuch eminent Saints are too pregnant an argument, that the ſin of Adam tranſmitted to us, doth not only caſt guilt on our perſons, but filth on our natures; lay a charge to us, but throw a ſtain upon us.
Arg. 2 2. As Chriſt doth not only vouchſafe believers imputed, but infuſed righteouſneſſe; the merit of his obedience, but the graces of his Spirit; to juſtifie, but to renew and ſanctifie us;1 Cor. 1.30. ſo the firſt Adam not only conveighs guilt to condemn, but filth to defile us; elſe the work of ſanctification would be wholly unneceſſary, and the compariſon between the firſt and ſecond Adam, would be maimed and imperfect; Chriſt makes us heavenly, as well as pronounceth us heavenly; and Adam makes us earthly, as well as leaves us to the puniſhment of thoſe that are ſo. The full compariſon between the firſt and ſecond Adam, ſpeaks this clearly; Adam had ſin to defile,Rev. 1.5. Chriſtus valnera ſanarit, quae Adamus portavit. Cypr. and therefore Chriſt had blood to waſh; Here may that obſervable paſſage of Auſtin come in, Vidi ego zelantem puerum, &c. I have ſeen, ſaith Auguſtin, a child with his eye full of envy, venting his malice, &c. Whence comes this incurvation and waywardneſs of nature, but from Adam? happily the parents of this child, were true and eminent believers; ſo that there muſt be a tabes, a diſaffectedneſſe tranſmitted from Adam to his poſterity, againſt the opinion of Peter Lumbard and the Schoolmen.
2. The ſecond thing to be opened for the diſpatching of the doctrinal part of the Text, it is this, To vindicate the righteouſneſſe of God in this tranſmiſſion and conveyance; And the juſtice of God is moſt glorious in this propagation of Adams ſinne; and this may be cleared in a double Demonſtration.
Demon. 1 Adams ſin is ours as well as his; as a Learned man moſt elegantly, Si quis peste laborans alios inficiat, hi moriuntur; Pet. Martyr.dicitur illorum quiſ que , non alienâ, ſed ſua peſte mortuus eſſe. Now there is a double Argument to prove Ad…ms ſin ours.
1. Elſe God did puniſh us for anothers ſin, that fault which is not our own, which is againſt divine juſtice. God doth not uſually ſtrike the ſon for the fathers crime, and make the ſon feel the bruiſe of the fathers fall, that the father ſhould merit the ſtroak, and the poſterity feel it; this is againſt his own proteſtation, Ezek. 18.2.
2. The Antitheſis between Chriſt and Adam, would not hold, if Adams was not to be reputed ours; for as the righteouſneſſe of Chriſt, ita communicatur membris, ut quiſ que fidelis dicere poſſit, illam eſſe ſuam, &c. as Bucan well obſerves, is ſo communicated to us, that every believer may ſay, This righteouſneſſe is mine; ſo the iniquity of Adam is ſo communicated to all his poſterity, that every child of Adam may ſadly ſay, This iniquity is mine, and I am righteouſly puniſhed for it. And now therefore I ſay, if Adams ſin be ours in the guilt and ſtain of it, let us acknowledge Gods juſtice in the tranſmiſſion of it.
Demon. 2 2. Had Adam ſtood, we expected the entaile of perfection and happineſſe; that the Crown ſhould have deſcended to us as his iſſue and off-ſpring; we expected that the beauty of his mind, the harmony of his will, the holineſſe of his deſires, the abſoluteneſſe of his Soveragnty ſhould have fallen to us as a Princely inheritance; and therefore Adam falling, it is but juſt that the entaile of ſin and death ſhould be fixed upon us.
3. Now the third thing to be opened, in the finiſhing of which, the doctrinal part will be diſpatcht, is to ſhew, that Adams ſin is not propagated to us by imitation, but by generation, againſt the heretical Pelagian. And this ſhall be briefly coucht under the evidence of a five-fold Argument.
Arg. 1 Arg. 1. As our Divines ſeaſonably obſerve, Chriſts righteouſneſſe is not only propoſed to us to be imitated; we ſhould then all fall ſho t in writing after the copy; but thoſe that lay hold on his righteouſneſſe by faith, they are changed and renewed in their minds; there is a phyſical communication of this righteouſneſs; they feele the power of his death in the crucifying of their luſts; and the vertue of his reſurrection in their newneſſe of minde and life,Rom. 6.5. Phil. 3.10. as the Apoſtle moſt pathetically; So Adams ſin is not only our Copy, but our corruption; it doth not only ſeduce, but defile our natures; not only entice, but condemne our perſons; Adam was not only a ſinful pattern, but a ſinful Parent; the plague of his ſin hath infected the humane nature; not only me, but man-kind.
Arg. 2 Arg. 2. Baptiſme that is adminiſtred to little ones, to our infants, it cannot be thought to blot out ſins of imitation; for they are guilty of none; then Baptiſme would in vaine be adminiſtred to our infants; and this raiſes the feud of Anabaptiſts againſt this great truth of Original ſin. They deny the ſin of Infants, that they may deny the Baptiſme. Now we cannot conceive that tha bleſſed Ordinance of Infant Baptiſme ſhould be adminiſtred for no deſigns and purpoſes; and why doth the Apoſtle call Baptiſme the Laver of Regeneration? Tit. 3.5. were there no ſtain in Infants, what need of a Laver, or of waſhing?
Arg. 3. And as Ambroſe obſerves; David ait, ante uſuram lucis, Ambroſe.ſe accipere originis injuriam: David complains that he lay under the ſtain of original ſin, before he was bleſt with the firſt light of the Sun; he was dog'd with native corruption; when the womb bore him, it bore a living, but a leprous childe; he was wrap't in ſin, before he was wrapt in ſwadling cloaths.
Arg. 3 Arg. 4. And how many offend in the world, who think nothing of Adam; they tranſgreſſe, and look not on his Copy: And what is murder, ſo often acted in the world, to the earing of an Apple? What proportion is there between thoſe two Sins, Adams eating of an Apple, and Cains ſhedding of his brothers blood? How many tranſgreſſours are there in the world, that ne-ever heard of his offence, or that ever there was ſuch a man in the world? whom did Philoſophers imitate in their ſin, that opinionated the world to be eternal, as Ariſtotle and his followers?
Arg. 4 Arg. 5. And that Argument of a learned man is moſt conſiderable; Si peccatum originis ſit tantùm ab imitatione, Paulus non dixiſſet ex Adamo fluxiſse peccatum, ſed à Diabolo; quia ipſe peccandi exemplum dedit: (i. e.) If original ſin were only propagated in a way of imitation, Paul would never have ſaid, that ſin entred the world by Adam, but by Satan; for he ſet the firſt pattern of ſinning. And now the doctrinal part is diſpatch't, I ſhall only annex ſome few things for the clearer evidence of this truth.
Arg. 5 1. If the guilt of Adams ſin be not imputed to us, why do our Infants of en labour under the wracking torments of ſome diſtempers? and why often is the Cradle turn'd into a Coffin? why come they crying and moaning into the world? why doth paleneſſe of face, plenteouſneſſe of tears, and a multiplic…ty of diſeaſes ſeize upon them, as the priſoners of ſin? Surely God cannot forget the bowels of a Father; this could not befall our Infants, were not the hand of juſtice armed with ſin and guilt; let us not conceive God trying practice upon poor moaning innocents.
2. If Adams ſin be not inherent in us, why have we not free will to good? why do we not naturally burn in love to Jeſus Chriſt? and flouriſh with all vivacity in duty; why flye we not to the Sanctuary as to our Paradiſe? but on the contrary, why do we draw the Chain of a body of death after us? Duty is our burden, ſin our Element;Rom. 7.24. the world our beloved, the creature our Idol; How are we dragg'd to ſervice? we flye to ſin, but are drawn to duty: And in a word, how come our underſtandings to be priſons of darkneſſe? our wills ſtages of rebellion, our affections heaps of dung or droſſe; for naturally we love ſin or the creature; what was then the inoffenſiveneſſe of infancy, thus to envenome our natures? how came in the evil heart of unbelief? Hebrews 3.12.
3. This Truth of original ſin was generally held in the Church till Pelagius, who liv'd in the fifth Century▪ confirmed by divers Councels in the Primitive times;Quis ante Diſcipulum Pelagii prodigioſum Cael estium, reatu praevaricationis Adaegenus humanum negavit eſſe astrictum. Concilio Melevitano, Concilio Toletano, &c. and the ſixth Council of Carthage. This truth hath been acknowledged by Heathens; Plato complained, Homines naturâ ſuâ eſſe pravos, & induci non poſse ut justitiam colant; (i. e.) That men were naturally very evil, and could not be induced to the embracement of what was righteous: And Cicero lamentatus eſt homines à naturâ novercâ in lucem edi; Cicero complains that men were brought into the world by nature their ſtep-mother; the Heathens themſelves univerſally enjoyned a ſtrict Diſcipline to curb the rankneſſe and untowardneſſe of nature.Actus ille Adami, quo ipſe peccavit, omnibus imputandus est & cenſendus omnium eſſe proprius, &c. A lap. Nay, this truth hath been confirmed by the moſt learned of the Papiſts; A lapide in his Comment on the Romans acknowledgeth that that one act of Adams in eating the forbidden fruit, wherein he offended, is to be imputed to all men, and is to be reputed the ſin of all men; and from hence it comes to paſſe that every childe of Adam hath contracted a neceſſity of ſinning even with his firſt breath; Nay, the very Rabbies have atteſted this truth; and we finde it clearly, though ſadly witneſſed by our conſtant and much to be bemoaned experiences, and here we might ſuppena and ſummon two witneſſes for the further verification of it; our own averſeneſſe to good, and our natural propenſity to evil.
4. Nor was this truth ever oppoſed, but upon ſome deſigne: The Pelagians oppoſed it to maintain the perfection and power of nature, which is mans proper Idol: The Papiſts have oppoſed it to eſtabliſh merit: The Socinian to overthrow the ſatisfaction of our bleſſed Lord Jeſus Chriſt: And the Anabaptiſt, to ſubvert the precious Ordinance of Infant Baptiſme; (as was before hinted.)
But that this truth may leave off its mourning as to us, let us be carefull in the application and improvement of it; which may be diverſly.
Ʋſe 1 Uſe 1. Let this check thoſe who pride themſelves in their noble deſcent; that they are of a worthy family, of an elder houſe, of a noble lineage, their Scutchion is blazond with more than ordinary honour; theſe ſhould do well to look back a little further, and obſerve what their great Progenitour Adam left them, nothing but poverty, ſhame and guilt; and this would make them wrap the ſilver Star in Cypres, and cover their honour with mourning; this would put a half Moon into their Scutchion, and clip the Plumes of their boaſt: Indeed a noble deſcent, it may be our priviledge, it muſt not be our pride; ſuch vain-glorious perſons ſhould ſometimes think of their firſt Parents: Adam left them nothing but a ſtock, not of glory, but of ſinne to trade with.
Ʋſe 2 2. Let our loſſe by the firſt Adam be an incentive to us, to purſue advantage in the ſecond Adam: Muſculus obſerves,Muſcul. this is one of the general uſes we ſhould make of this doctrine; ut gratiam Chriſti eò ſubnixiùs ambiamus; (i. e.) That we ſhould be the more importunate in our purſuits after the grace of Chriſt; rags and wants bring beggars to the door; we are bankrupts in the firſt, let us look after an eſtate in the ſecond Adam; the firſt Adam hath betrayed us, let us ſtudy that the ſecond may betroth us; that our forfeiture in the firſt may be abundantly repaired in our felicity by the ſecond; Adams fall ſhould make us more ſenſible to riſe by Chriſt.
Ʋſe 3 3. Let us ſee what a miſerable piece of Pageantry a gaudy ſinner is; you ſee happily what he hath received by his immediate parents; but you do not ſee what he hath received from his firſt parent; you ſee his rich apparel, his fair complexion, his full eſtate, his great attendance, his ſplendid pomp; but ye do not ſee thoſe Mountains of guilt that lie upon him, thoſe waves of corruption, which rowle up and down in the dead Sea of his corrupted nature; ye obſerve not the unhappy portion that Adam left him; his immediate parents may leave him the heir of an Eſtate, but his firſt Parent left him the heire of Condemnation.
Ʋſe 4 4. Let this truth be the plumb-line to meaſure out the length, the depth, the breadth and heighth of the love of Chriſt in the work of our Redemption, and of that work that Chriſt is pleaſed to work in the heart of every believer; how much ſin muſt he remove? ſin imputed upon the account of Adam, beſides the manifold acceſſions of his own; and what blood muſt quench that hell of ſin within:Peter Mart. as Peter Martyr well obſerves, Commendat malitia hujus peccati, dignitatem ſatisfactionis acceptae per Chriſtum. The knowledge of original ſin puts a gloſſe upon the ſatisfaction of Chriſt. The work of Chriſt upon the ſoul, receives its admirable rarity from the full knowledge of our ſin by Adam.
Ʋſe 5 5. Let us not triumph over our inferiour, afflicted, and diſtreſſed brother, that Providence hath bruiſed with its frowns and ſtroaks, and happily caſt down in the duſt; Adam left him and thee an equal portion of ſin and miſery; ſo that all the diſtinction ariſes not from thy dignity, but from Gods pity; and if God hath had more compaſſion for thee, wilt thou have more ſcorn for thy brother? Gods pity ſhould not be food for thy pride: Adam left thee as large an enditement as him, as corrupt a nature as him, as great a loſſe of original beauty and perfection as him; and ſhall the opening of Gods hand to thee, procure the lifting up of thy heel againſt him? you and your deſpiſed brother, were both co-heirs of original ſin; Adam divided that portion exactly between you.
Ʋſe 6 6. Let us ſee the nature of ſin; one ſin of Adam can ſubject the whole world to pollution and deſtruction. As we ſee the ſcorching Sun doth not only dry up a Field, but bring a drough upon the whole Land; ſin is of a poyſonous and propagating nature; if ye would view ſin in its native and real deformity, look on it in the glaſſe of Adams fall; Adam falls, and his whole poſterity feel the bruiſe; one man (ſaith the Text) is ſufficient to bring ſin into the world; ſin like chain-ſhot, it can cut off many as well as one; how ſhould this raiſe our holy zeale againſt ſinne? and how ſhould we arme our ſelves with holy reſolutions againſt this ruinous evil? ſin is a ball of poyſon that can deſtroy a world.
Ʋſe 7 7. Let all Parents be cautionated by the example of our firſt Parent Adam; he propagated dea h to his poſterity: Oh that Parents would ſtudy, as inſtruments, to propagate life to their poſterity! he propagated ſin, let us ſtudy to propagate holineſſe to our children; I mean inſtrumentally, as moral, not as natural inſtruments; Adams fall ſhould be every Parents Alarum: Our firſt Parent unravel'd the happineſſe of his ſeed; let us that are Parents endeavour to build up the felicity of our iſſue; ſinful Parents that are miſcarrying copies to their children, and ſerve to poyſon the creature of their own generation, they are indeed the true children of Adam, they are in ſome ſenſe like Sampſon, Job. 16.30.that will deſtroy others with themſelves. But let Adams example be our caution, his folly our warning piece; ſometimes ſhipwracks make them that follow more cautelous; and let us ſtudy to imitate the ſecond; not the firſt Adam; this ruines his off-ſpring, but the other ſaves his ſeed and iſſue: The forgetfulneſſe of Adam might put bowels into every Parent towards the ſouls of their children. Now there are three ways for Parents to preſerve their Families, which Adam left to ruine.
1. By their holy pattern: Fathers are the childrens Looking-glſſes for to dreſſe themſelves by; we know the old Aphoriſme, Ducimur Exemplis, we are guided and led by Examples; we more follow Copy, than Command; children will more minde the mothers Converſation, than the Miniſters inſtruction; let us ſtudy to build up our Families by a holy life. Adams ſin ruin'd his iſſue; let our holy Converſation preſerve our iſſue; and though Adam were our common Parent, let him not be our authentick pattern.
2. By their watchful care: When Adam ſinned, he more minded his ſenſe than his ſeed; to pleaſe the one, than to preſerve the other: Let Adams neglect of his poſterity move us to a greater watchfulneſſe over ours; we are often very ſolicitous to make our children rich in gold; let us be more ſolicitous to make them rich in grace: Not ſo much that they may be rich in Fields, as in faith; let us watch over them till the morning of converſion appear in them.
3. By their importunate prayers: Adam deſtroyed his poſterity by a wanton eye; let us ſtudy to ſave ours by a weeping eye, by prayer mingled with tears; Hannah by prayer obtain'd a Samuel, let us by prayer endeavour to make our children Samuels; the God of grace can give grace to our iſſue upon the account of prayer: Prayer may obtain that from the ſecond Adam for thy children, which they loſt in the firſt.
8. Let us conſider this with our ſelves; that though from Adam we receive ſin and death, yet that we charge not our ſin and death upon him, as if we dyed by his fall, and not by our folly; it is true, our original guilt comes from him, but from whom comes our actual? he left us a ſtock of ſin, but who hath improved this ſtock? Perditio noſtra ex nobis; our deſtruction is from our ſelves; his ſin is ours, as we were in him; but O thoſe innumerable iniquities we our ſelves have adventured upon! we had the Egge from Adam, but the Serpent is from us that ſtings to death; we cocker luſt, and warme corruption with our deſire and delight, that it engenders into killing tranſgreſſions. Adam hath left us death by original, but we apply this death by our actual ſin. And therefore as our perdition was hatched by Adam, ſo it is fledged by us; it is ſeminally from Adam, but ripen'd by us, we our own ſelves perfect our own miſery; we put the ſeal to our own deſtruction, by our foſtering of our own luſts, and by our actual rebellions.