The Morning Exercise Methodized, Sermon 8
OF Original ſinne INHERING.
Rom. 6.6.
Knowing this: that our old man is crucified with him, that the body of ſin might be deſtroyed; that henceforth we ſhould not ſerve ſin.
THe Apoſtles drift throughout the whole Chapter, is clearly to beat down ſin, and to promote holineſſe. It was not known in his happy dayes, how to aſcend the Throne of glory, but by the ſteps of grace. Thoſe Primitive, and truly inſpired Saints, never thought of commencing any degree in happineſſe per ſaltum; knowing that without holineſſe they ſhould n…t ſee God.
Now to urge his already believing Romans to further ſanctity, the Apoſtle uſes the conſideration of their Baptiſme as a ſpecial motive in the 3.4, 5. verſes, and indeed thoſe Ordinances in which we receive moſt from God, are greateſt obligations of the ſoul unto God. There are theſe mercies with him that he may be feared. When the direct beam of love from God to them is ſtrongeſt, the reflexion of love and duty from them towards their God is hotteſt; then they are constrained, and cannot as it were,2 Cor. 5.14. any longer chooſe but live to him that dyed for them.
This is that which the Apoſtle in this verſe takes for granted. Knowing this; or we all know and grant this (the participle by an Hebraiſme being put for the verb) which hath reference unto the foregoing part of the Chapter.A Lapide in locum. Of which the words following in my Text, are the ſum and concluſion, viz. That our old man is crucified with him, &c.
Which words contain, 1. A duty or priviledge; for in Religion the ſame thing is both; it being our happineſſe to ſerve ſo good a Maſter, and to be employed in ſo good a ſervice.
2. The end of that duty or priviledge; That the body of ſinne might be deſtroyed, &c.
But my task being only to ſpeak to ſome of the terms we here meet withal, I would not be curious in the diviſion of the words. I am only to unfold a word or two in each part,Paraeus, Chryſ. viz. Our old man, the body of ſinne, and ſinne, all which ſignifie one and the ſame thing; that is, they all are put here to expreſſe our Original pravity, and inbred corruption.
Concerning which — I ſuppoſe you have in the former Sermon ſeen this fountain of death opened. I am only to ſhew you the streames that are from it overflowing in every one of us.
Original pravity inhering in us, ſpoken to in the general.And in the handling of this ſubject, give me leave to propound ſome things firſt more generally, (remembring that this diſcourſe is intended partly in the nature of a common place,) and then I ſhall ſpeak to it more particularly from the words now before us.
Conſidered firſt, that there is ſuch a pravity.That which more generally I am to ſpeak unto, is,
Firſt, That there is a pravity, naughtineſſe, and corruption in every one.
Secondly, What this corruption, and spiritual pravity is
1. That there is ſuch a pravity, will partly appear from the forced conſent and common experience of all men.Arguments to prove it. To prove which I need not quote thoſe paſſages which Austin hath formerly obſerved out of Plato and Cicero, or adde any other; for certainly the wickedneſſe man naturally tends unto is ſo groſſe,Contra Julian. Pelag. that the dim ſight of nature may eaſily diſcover it; were this to be read of Pagans, I would confirme my aſſertion as Paul did his, Acts 17.28. Certain of your own Poets have ſaid it: But I remember I have to do with Chriſtians, and therefore to the Law and to the Testimony. Alas, theſe poor men, like thoſe that admired Nilus's ſtreams, but were ignorant of its ſpring-head, they could not ſee ſo far as to the true cauſe of all this ſinful miſery; they could complain that none were content with their condition; but qui fit, how, or whence it came ſo to paſſe, they could not tell.
Nay more, the wiſeſt Heathen with the plummet of reaſon could never fathom the depth of this corruption: St. Paul, Rom. 7.7.till a Convert, and ſavingly inſtructed in the Law, did not know this luſt. And this I the rather premiſe, becauſe I ſhall take my ſelf tyed up to Scripture-evidence and proofs in the buſineſſe in hand. Scripture makes only a full diſcovery of this diſeaſe, and of its cure too. Here only invenitur venenum, here only naſcitur antidotus. Hence then I ſhall chiefly fetch theſe Arguments inſtead of many.
The firſt Argument of our ſinful condition by nature may be taken from Gen. 5.3. where 'tis ſaid that Adam who had been created in the likeneſſe of God, ver. 1. after his fall by ſin,Arg. 1. From mans begetting children in his own image. begat a ſon in his own likeneſs, who had now made himſelf like unto the beaſt that periſh, or far worſe, for an Oxe knows his Owner, &c. Now what is it for God to create man in his likeneſſe? 'tis ſanctus ſanctum. A holy God creared man holy; and by conſequence for Adam to beget Seth in his likeneſſe, is corruptus corruptum; defiled Adam begat defiled, polluted Seth; and indeed who can bring a clean thing out of that which is unclean?John 14.4. if the root be corrupt, the fruit is not ſound; if the fountain be poyſon'd, the waters are not wholeſome; if the Parents be leprous, or infected with ſome other diſeaſe not to be named, they entail their malady as well as their nature upon their unhappy off-ſpring. Nothing can exceed the vertue of its cauſe, which is the ground of our Saviours aſſertion, John 3.6. That which is born of the fleſh is fleſh.
It is very remarkable that the like phraſe is not uſed when Scripture ſpeaks of Adams begetting Cain, or Abel, (though both theſe were begotten in Adams likeneſſe too) becauſe Abel being to dye without iſſue, and all Cains progeny to be drowned by the flood, it is noted the rather of Seth by whom all mankind hath hitherto been continued in the world; that he, (from whom as well as from Adam we all came) was begat in Adams own image, that into which by ſin he had transformed himſelf; and not in that likeneſſe which was Gods, in which God at firſt made him.
Nay, though the Parents be regenerated, yet their children by nature are altogether defiled; becauſe they beget children as they are men, not as they are holy men; though the Parent be circumciſed, the childe brings into the world an uncircumciſed foreskin with it, as the pureſt wheat that is caſt into the Field comes up with husks and ſtalks. I might adde that the holieſt men upon earth, are but holy in part, they have a dark ſide as well as a light ſide, and proles (as concluſio) ſequitur deteriorem partem; their children are like to what they were by nature, and cannot without the ſame Almighty mercy be like what they are through grace, witneſſe Joſiah's and Hezekiah's children; but there are too many ſad Evidences of this amongſt us daily.
Arg. 2. From the Redemption of man by Chriſt.Our ſecond Argument for to prove our corruption by nature, the Apoſtle furniſhes us with 2 Cor. 5.14. If Chriſt dyed for all, then were all dead. And the ſtreſſe we lay upon it, it will very well bear; for what need all that are ſaved, to be ſaved by Chriſt, if in themſelves they are not ruined? Deſtruction is firſt aſſerted to be from our ſelves, and then it follows, but from me is your health; is not Chriſt made to all thoſe that ſhall come to heaven and happineſſe, wiſdome, 1 Cor. 1.30.righteouſneſſe, ſanctification and redemption? Does not his death ſatisfie for their debts? his Spirit ſanctifie their hearts? Thus none go unto the Father but by him, and whoſ…ever would but ſee the Kingdome of God, muſt be borne again, John 3.3.
This very reaſon St. Auſtin urges concerning children. I ſhall give this,Arg. de verbis Domini. ſerm. 8. and ſome larger paſſages in Engliſh that I might not overmuch entangle the thred of my diſcourſe. Whoſoever ſayes, that infancy hath nothing from which Jeſus ſhould ſave us, he denies Chriſt to be a Jeſus to infants baptized in his Name; for what is a Jeſus? Jeſus is by int…rpretation a Saviour, a Saviour is a Jeſus; thoſe which he does not ſave, be auſe they have nothing that he ſhould ſave them from, or cure in them, he is not to them a Jeſus. Now if your hearts can endure that Chriſt ſhould not be a Jeſus to ſuch, I know not whither your faith can be ſound, &c.
Thirdly, Scripture Ordinances prove this corruption to be in us; for elſe what need their inſtitution to take it from us?Third argument is taken from Ordinances, Sacraments, &c. If there be no pollution in the foreskin, why was Circumciſion appointed to do it away? if we have no filth, what needs baptiſmal waſhing? and if we may borrow light from any ſhadows of the Ceremonial Law, why ſhould women be ſo long unclean, and need ſolemne purification after their child-birth, if the fruit of their womb had been ſo immaculate and pure as ſome would make us believe? 'Tis true, the Virgin Mary offer'd, though ſhe brought forth a holy Childe,Iſa. 53.11. but he was by imputation ſinne; for we know he bare in Gods account our iniquities.
Saint Auſtin upon the bringing of Children unto Chriſt,Auguſt. ſerm. 36. In Evangel ſecund. Lucam. obſerves this alſo, Children (ſayes he) are brought to be touched; to whom are they brought to be touched but to the Phyſitian? if they come to a Saviour, they come to be cured; and preſently after he addes video reatum, I ſee there is guilt in them. Another paſſage of his I ſhall the willinglier quote, becauſe many that oppoſe this truth, pretend much to reverence antiquity. De verbis Apoſtoli. ſerm. 8.Wherefore doſt thou ſay this childe, or this perſon is ſound, and hath no diſeaſe? why then doſt thou runne to the Phyſitian with him? art not afraid leſt he ſhould ſay unto thee, Take him away that is ſound? — The Sonne of man came not but to ſeek, and to ſave that which was loſt; why didſt thou bring him unto me, if he were not loſt? Lib. 1.And in his tract againſt Julian the Pelagian, the ſame father quotes ſeveral that were his predeceſſors in the maintaining of this very truth, as Irenaeus, Cyprian, Hilary, Ambroſe, &c. but I proceed becauſe we have heard a greater than all theſe, God himſelf ſo abundantly atteſting of it.
This corruption ſhews it ſelf by its effects; if we be ſo ſpiritually fooliſh,Fourth argument. The ſad effects prove it as not to believe there is ſuch impurity in us from any other Arguments produc'd for the proof of it, experience may be our Miſtreſſe to teach it.
1. The miſerable effects.1. Experiences of multitude of miſeries that flow from it. This is that Pandora's box, which the Heathens ſo much talk of, out of which all manner of miſchiefs flow abroad in the world. Why do we come into the world crying, rather than laughing? but as a ſad Omen of the world of evils we are ever after here to meet with. De Civitate Dei. lib. 21. cap. 14.But if there were no ſin, there would be no ſuffering in thoſe tender yeares. And what have theſe ſheep done? When I ſee a childe lying bound hand and foot in its ſwadling clouts, skreaming and crying out, I cann't believe but God and nature would never have dealt ſo hardly with it (ſo noble a creature eſpecially) if guilt had not procur'd theſe bonds and miſeries; nay, methinks they ſpeak its deſert to be bound hand and foot for ever, to be ſpeechleſſe for ever, and to be caſt too (unleſſe infinite mercy prevent) where there is weeping and wailing, and gnaſhing of teeth for ever.
And all theſe things Scripture makes only the products of ſin; that only is the fruitful Parent of all evils. Wherefore does a living man ſo much as complaine? 'tis for the puniſhment of his ſinne, Lam. 3.39. Death which raigned over all, Rom. 5.14. is the wages of ſinne, Rom. 6.23. Nay, of that ſin too which is communicated to man-kinde by Adams fall; 1▪ Cor. 15.21, 22. By man came death; death is not of Gods making, but of mans, of our ſinnes; and ſo are all ſickneſſes and miſeries (the tendencies to death) of ſin's making; for God doth not afflict willingly; no, not to a bare grieving of the children of men, Lam. 3.33. but as it follows in Adam all dye.1 Cor. 5.22.
2. The ſinful effects.2. As the experiences of miſery, ſo of the abounding of iniquity atteſt this; there muſt be a root of bitterneſſe, where there is ſo much bitter fruit. Our Saviours queſtion, Does a man gather figs of thornes? it may in this caſe with the ſame ſtrength of reaſon be inverted; Does any man gather thornes of a fig-tree, or thiſtles of a vine? if our nature be yet ſo ſweet and good, whence do the unſavoury fruits of vanity and rebellion (in the youngeſt ones) that I do not ſay of blaſphemy and impurity, whence do theſe grow? why muſt young ones be ſo long under the menaces and rods of their Parents and Maſters, and as the event teſtifies all too little too, to reſtrain them from undoing themſelves, and damning their immortal ſouls? is not vertue as amiable as vice, if we did but look upon them indifferently? can there be more ſaid for the ways of ſin, than for the ways of God, which are pleaſantneſſe. its ſelf, &c? and why then hath God ſo few, and the world, nay, ſinne and Satan ſo many ſervants?
They that converſe with children, or are any way concern'd in their education, can ſet to their ſeal that this is true; how often do they ſee puerum zelàntem, if not worſe, wilful and obſtinate children; folly ſo deeply bound in their hearts, that the rod of correction can hardly drive it out?Prov. 22.15.
I ſhall omit many other Arguments which might be brought for the further evidencing of this pollution in us; but I know it is not their number, but their weight that is conſiderable: And I hope by theſe God will reveal ſo much of his light, that we may ſee and be convinced of our own darkneſſe.
The ſecond thing more generally concerning this ſubject to be conſidered, is,2. What this corruption and ſpiritual pravity is. what this corruption and inbred pravity is?
There are many names which Scripture and Antiquity have given unto it; thoſe which the Antients call it by, you may read more largely in Aug. contra Julianum, lib. 1. cap. 2. By him, or about his time it began to be call'd original ſinne, which word we ſhall henceforth more frequently uſe; for though it be not found in Scripture, yet that which we intend by it, being ſo clearly grounded on Scripture, the name cannot diſtaſte any, who have not a quarrel againſt the thing; no more than the name of Trinity or Sacraments, and the like.1. From its name.
And in theſe too, conveniunt rebus nomina; there is good reaſon why 'tis ſo call'd.
For 1. 'Tis call'd original ſinne, becauſe 'tis in every one from his original; it may ſay to every one, as ſoon as thou wert, Rivet in ſynopſ. Theol.I am; Or,
2. Becauſe 'tis derived from Adam the original of all Man-kinde, out of whoſe blood God hath made us all: Acts 17.26.Or,
3. Becauſe 'tis the original of all other ſinne; it is the ſeed and ſpawn out of which they all grow; this is that luſt which when it hath conceived bringeth forth ſinne, James 1.15.
As for Scripture names, Chemnitius in his Common place upon this ſubject reckons up above twenty whereby it is called in the Word of God: I ſhall not inſiſt on any beſides thoſe which I ſhall have by and by out of this Text to ſpeak unto.
Which I ſhould be too much prevented in, if I ſhould ſet down any certain definition of it to be here explained, beſides what every one may gather from what hath been already ſaid; only I cannot but mention thoſe three things, which make up as it were, this original ſinne, and into which Anſelm divides his definition of it.
1. There is in original ſinne the abſence of original righteouſneſſe, 2. And parts it conſiſts of.which is the image of God in which he made man at firſt; for he makes him upright, and all his workmanſhip (when looked over) is exceeding good.
2. There is preſent in man its contrary image, that is unrighteouſneſſe, concupiſcence, &c. A heart evil, and only evil; vitious habits, even before there were vitious acts; as afterwards a man hath the habits of grace infuſed before he acts graciouſly.
This ſouls diſeaſe is like unto thoſe of the body, where there is not only a privation or abſence of the former good conſtitution, but a preſent indiſpoſition, &c. And though original ſinne be not actual, yet 'tis active; actuoſum, though not actuale. The fleſh l…ſteth againſt the Spirit, and ſinne worketh all manner of concupiſcence, Rom. 7.8. To underſtand theſe things the better, we muſt know:
1. That the ſoul of man cannot be indifferent to, or altogether without either of theſe images or likeneſſes; it hath either the image of a holy God, or of a ſinful man upon it; to think that it is raſa tabul…, like white paper without any thing good or bad written in it, is but a Philoſophical fiction, which Scripture no where owns, and Chriſtianity every where explodes; there are but two Cities made out of mankinde,Aug. de Civitate Dei. Jeruſalem and Babylon; there will be but two ſorts at the laſt day, Sheep and Goats, and unto which ſhould theſe neuters or indifferent ones belong?
2. As none can be without one of theſe images, ſo none have both of them. A mans ſoul cannot be as ſome artificial picture repreſenting on the one ſide a beauty, on the other ſide a Monſter; light and darkneſſe; God and Mammon; Chriſt and Belial are too much oppoſite to enter into any fellowſhip or agreement in his ſoul. No, but 'twill be ask'd, whoſe image and ſuperſcription (in the ſingular number thus too) hath it?
3. And as by this ſin there is both the abſence of Gods image, and the preſence of his enemies; that is, man by it, is not what God is, holy, &c. and is what God is not, unholy, &c. ſo thirdly in this ſin, is conſiderable that debt which man owes unto Divine Juſtice, to ſatisfie for this h…s irregularity. God might require, that man ſhould make him ſatisfaction for this injury; and 'twill be exacted of all men out of Chriſt. It is no ſmall crime to break the ſeal, to throw away the image and picture of any Prince or Soveraign. Now as the former ingredients into this ſin, made us altogether ſinful, ſo this conſideration makes us by nature altogether miſerable.
And thus I have ſpoken to this ſubject i'th general, and more by way of common place. I ſhall now confine my ſelf in that which is behind, to ſpeak of it only under thoſe notions which this Text affords. As,
1. 'Tis called here our Old man.
2. The body of ſinne.
3. This is that alſo which in the laſt words is called ſin.
As to the firſt of theſe.Original ſin ſpoken to more particularly. 1. As our old man. 1. Why call'd man. Original ſinne is repreſented to us under our old man; and that not without ſpecial reaſon, whither we lay the emphaſis upon Old or Man.
We will firſt enquire why it is call'd Man; not our old underſtanding, or affections, &c. only, but our old Man.
And I will only give you theſe two reaſons for it,Mr. Burgeſſe. to omit others which are given by that learned Authour who hath writ ſo fully on this ſubject.
1. Becauſe this ſin runs parallel with our being men,1. It attends us whilſt men. or partaking of mans nature in this world. This ſin and our nature in us are twins in life and death; they live and dye together; we ſhall not ceaſe to be ſinful, before we ceaſe to be men. Our whole Fabrick is ſo overſpread with this leproſie, that it can never be ſufficiently cleanſ'd, till it be wholly taken down. Its ſtrength indeed is abated; it does not rule in a child of God as formerly; nay, it's deaths wound is received, it is crucified, or faſtened upon the Croſſe, as my text hath it; yet it will not totally expire but with our lateſt breath: it can be no more wholly parted with,Gerrhard. then our very ſoul it ſelf; Quod natura nobis ineſt deponi non poteſt; Whatſoever is in us by nature, will ſtick by us till the diſsolution of nature.
2. This ſin is call'd man, becauſe it hath overſpread the whole man;2. It overſpreads the whole man. that as the ſubjectum foreign is every man in a natural way propagated from Adam: it may be ſaid of every ſuch one, he is guilty of this ſin, he is infected with this Original ſinne; So the ſubjectum foreign, or the ſubject unto which this ſin adheres, and in which it is, is every part of every man. It is not in this ſpiritual malady as in corporal, where the head akes many times when the heart is hail; the Foot is wounded, when the hand is whole; but by this ſoul diſtemper, every man is a very hoſpital of ſpiritual diſeaſes; neque manus, neque p…s, neither hand nor foot, neither head nor heart is as it ſhould be, or does as it ſhould do.
And becauſe this is ſo material to our preſent purpoſe, I will ſhew,1. It infects the ſoul in its chiefeſt faculties.
1. That this ſin cleaves to the ſoul; and 2. It infects the very body alſo.
1. The underſtanding.Firſt, It hath overſpread the ſoul, and that in its moſt noble faculties; I mean thoſe two which do ſo much advance man above the common ſort of creatures; Reaſon and Will, underſtanding and affections; the higheſt and inmoſt powers poor man hath, are ſuprized by it.
This ſin appeares in the mind, the eye of the ſoul; 'tis dim-ſighted in natural things; 'tis quite out as to spiritual truths. 1 Cor. 2.14. The natural man receiveth not the things of the Spirit of God. What thoſe things of the Spirit are, the Context tells us, no other than the plaineſt truths of the Goſpel; nay, he counts theſe fooliſhneſſe. Thoſe things which are the wiſdome of God, the product of infinite wiſdome, he ſlights and diſeſteems; and no wonder, for he cannot know them, becauſe they are spiritually diſcerned. Spiritual truths as ſuch, are no more within the cognizance of the natural eye of the ſoul, than ſpiritual ſubſtances are within the view of the eye of the body. There is none that understandeth, Rom. 3.11. If Peter and ſome few other here and there in the world may be recepted, no thanks to them, but to the Father, who hath reveal'd theſe things unto them. Mat. 11.25.Certainly did we know the things of God more, we ſhould love them better; Good, when diſcover'd, is attractive; if a child prefers an apple before a piece of gold, it is becauſe he does not know the difference; and when the children of men prefer themſelves, or any creature elſe before God, the reaſon is, they do not know, they do not conſider.
And hence it is that in our ſpiritual recovery the eyes are anointed with eye-ſalve. Chriſt came to open the eyes of the blinde; and his Spirit is a Spirit of illumination and revelation: Luke 4.18. Revel. 3.18. ult.Believers were darkneſſe, but now they are light in the Lord, Epheſ. 5.8. What needs St. Paul to have prayed ſo earneſtly that the eyes of the Epheſians underſtanding might be enlightned, if they of themſelves had not been blinde? Epheſ. 1.18.
The will is diſtemper'd with t…is ſin alſo; 2. The will is perverted with it.it hath not ſeized only upon the head, but upon the heart. The imagination of the thought of mans heart is evil, and only evil, Gen. 6.5. & Gen. 21.17. Jer. 9. I forbear gloſſing upon thoſe places; hence it is that there is ſo little love unto, or deſire after heavenly things; can any man give a reaſon (which he will not be aſhamed of at that great day) why he loves God no more? What iniquity have ye found in me? Non amo — nec poſſum dicere quare.ſays the Lord.
As the Elements have their proper principles of motion, gravity and levity, whereby they tend to that place in the Univerſe that beſt ſuits them; and ſenſitive creatures have their wings or feet to carry them towards thoſe objects which are moſt convenient for them; ſo God hath endued rational creatures with a will and affections to carry them forth towards the enjoying of himſelf who only is the Center of their happineſſe, and without whom they can never be at reſt.
But does the will of man by nature do him this good office to carry him unto God as his only bliſſe? why then do we ſee and hear of ſo many that are in the ſearch of other things, not once to be named with God? how many are there of whom it may be ſaid, God was never thus to be ſure in all their thoughts! like the Iſraelites they are ſcattered up and down gathering ſtraw; nay, droſſe and dung in the Apoſtles ſenſe, is frequently preferr'd before Jeſus Chriſt. How many may ſadly ſay as that good man, Quantum Mercator pro lucro, &c. I have not done ſo much for my God, as the Merchant doth daily for his gain, or the Hunts-man for his game: and yet what gain or pleaſure is comparable to our enjoying of, and communion with God? but further,
2. The body is not free from it.The body bears a part with the ſoul in this ſore evil; 'tis comparatively I confeſſe but a ſmall part, for it can according to its nature bear no greater.
Our Apoſtle ſpeaks of ſinne reigning in our body, Rom. 6.12. Every member of our body is ready to act in a ſinne; to be an inſtrument of unrighteouſneſſe, ver. 13. a ſervant to uncleanneſs, ver. 19. The temper or rather diſtemper of the body enclining often, ſometimes to one, ſometimes to another ſinne, which the Divel (who is beſt ſeen in our conſtitutions) makes much uſe of in ſuiting his temptations; hence he frequently tempts thoſe that are melancholy to deſpair, and the ſanguine he tempts to preſume, with no ſmall diſadvantage to their ſouls from the ſeveral inclinations of their bodies.
To be ſure, whil'ſt a man is or ſhould be providing for his ſoul, the body too often interrupts him with What ſhall I eat? what ſhall I drink? wherewith ſhall I be cloathed? And if there be any fear of ſuffering, though for Chriſt and his Goſpel, the body cryes Spare thy ſelf, this may not come unto thee, &c. So that with Adam by reaſon of ſinne we need a cloathing for, and may be aſham'd of our very bodies. Even they alſo ſhould be the Temples of the Holy Ghoſt, but are now become Cages for theſe unclean Birds.1 Cor. 6.19.
Put but theſe things together, and 'tis too ſadly apparent that this original ſinne is as extenſive as any thing in meer man can be.
A ſhort draft of Adams image in us. Aug. de Ger. ad lit. cap. 24.So that in every one methinks I ſee another Adam; if you conſider the parallel, you ſhall finde Adams image and likeneſſe in each of his unhappy off-ſpring. Take it with ſome enlargement out of Auſtin.
1. Adam after his fall had his underſtanding darkned, he thought to hide himſelf from that God from whom nothing can be hid, Gen. 3.8. And are we not thus blinde? does not man promiſe himſelf more ſecurity for a ſecret, than for an open impiety? The Adulterer, the Oppreſſor, the Proud and the Envious perſon ſaith, None ſeeth me, Iſa. 47.10. Durſt men undertake that wickedneſſe under the ſenſe of Gods ſeeing of them, which they would be aſham'd of if men look'd upon them, were they not thus blind?
2. We finde Adam flying from Gods preſence; his will and affections were defiled, or he could not have been averſe from communion with God. Being now ſtain'd with ſin, he trembles to heare him, whom before it was his chiefeſt delight to be with all. And this alſo ſin hath brought upon the poſterity of Adam; they do not delight in communion with God; in their hearts and lives too they forſake God.
We do not read that Adam after the commiſſion of his ſin, did ſo much as once think of God, till he heard the voice of the Lord, walking in the garden in the cool of the day, in order to the calling of him to an account for his ſin, and then he is afraid, and flies, &c. So his wretched children (foreign) ſeldome think of God, at leaſt ſeriouſly, and as they ought, till towards the end of their lives, when God by the voice of ſome extraordinary ſickneſſe, is a calling of them to judgement; and then no wonder if they be afraid.
3. I might obſerve a ſimilitude we have in our bodies unto Adams ſinful body, but that our very cloathes as I hinted but now, ſufficiently evince it. We have the ſame uſe and neceſſity of them which he by ſin fell into; The beſt apparel being but as playſters which this ſoare calls for; howſoever too too often man makes himſelf proud of them.
Now whither theſe faculties of ſoul and body being ſo nearly conjoyned, do corrupt and infect one another; as Ivy while cleaving to the Oak, draws away the ſap from it, and deſtroyes it, I ſhall not here contend; I confeſſe there are many difficulties concerning this ſubject, of which we may ſay, as of other depths in Religion, with the Woman of Samaria, John 4.25. When the Meſſias comes, he will teach us all things.
I have been too long upon this firſt conſideration in explaining, why Original ſin is called Man. I muſt be the ſhorter in what follows; why it is call'd Old man.
1. Becauſe it is derived from the eldeſt or firſt Adam; 2. Why Original ſin is called Old man.for though Chriſt as God, was from eternity; yet as an Adam, or common head, he was the lateſt — Man muſt be fallen in the one, before he can be raiſed in the other.
Willet in locum. 1 Cor. 15.46.2. Original ſin is the Old man, becauſe corruption is firſt in every one. Eſau comes out firſt; firſt that which is natural, then that which is ſpiritual.
Heb. 8.13. 2 Cor. 5.17.3. 'Tis call'd Old, becauſe it is to be done away., This old man, all old things are to be done away. Compare it to the new man, or the work of grace, and then you will ſay indeed, There is no lovelineſſe in it, for which you ſhould retain it; were there not an eternity of happineſſe or miſery to put into the ballance, vertue would out-weigh vice.
4. It may be call'd Old, becauſe of its cunning and craft; as old men by reaſon of their abundant experience, are more wiſe and ſubtle than others. This old man, this corruption is cunning to deceive. Oh what excuſes does it bring for ſin, what pretences? you have heard it hath much of Adam, but know it hath ſomewhat of the wiſe and old Serpent too, for it was begot betwixt them both.
I ſhall paſſe this firſt particular only with this note, inſtead of further Application, viz.
Obſerve (with Paraeus) that when the Apoſtle calls Original ſinne our old man, he diſtinguiſhes it from our ſelves. It is ours, too nearly cleaving to us, but it is not our ſelves. Whence we muſt learn to put a difference betwixt the corruption of nature, and nature it ſelf. Mans nature is from God, but the corruption of mans nature is from himſelf. And this original ſinne is not foreign,Rom. 7.20, 21. any ſubſtantial part of man, but foreign as the Apoſtle ſayes of it, Heb. 12.1. The ſin that ſo eaſily beſets us.
Thus at length we are come to the ſecond particular which the Apoſtle uſes to expreſſe original ſinne by;The ſecond particular expreſſing Original ſin, the body of ſin. 'tis the body of ſinne.
And herein I have only to ſhew how this Original ſin is a body; for the other, how it may be call'd ſin, or a body of ſin, will be conſider'd in the third Appellation which is here beſtowed upon it.
Now Original corruption is a body of ſin,
Why called a body.1. In that a body, though it ſeems never ſo beautiful and fair, yet 'tis in it ſelf but a ſtinking carcaſſe, made of baſe, loathſome matter, &c. So ſin and wickedneſſe, though it may ſeem ſpecious and alluring, yet 'tis but an abomination, as Scripture in a hundred places calls it; adultery, covetouſneſſe, exceſſe, and all the parts of this body are not as they ſeem to be when varniſhed or painted over. They ſay there is no ſtench comparable to that of a humane body, when not ſalted or animated with the ſoul. I am ſure nothing ſo noyſome as this body of death; Paul that could with rejoycing endure ſcourgings and ſtonings, impriſonments and ſhipwracks, yet cryes out mightily of this, O wretched man that I am, who ſhall deliver me! Rom. 7.24.
2. As a body being material, is viſible; ſo original ſin diſcovers its ſelf to every one that without prejudice will look to finde it. It is diſcernable in its effects daily. Though we cannot ſee the ſoul, yet from the motions and actions it cauſeth, we know a man hath a ſoul; ſo we may know every one hath original ſin, from that vanity and ſin that is put forth by it.
3. As the body hath divers members, ſo this ſinne; it is not ſo much one ſin, as ſeminally and vertually all ſin;Peter Martyr. there is a concatenation of vertues and vices; Scripture ſpeaks of both under that notion; hence a ſingle eye, a pure heart, &c. And on the other ſide that ſin is a body, and is thus univerſally in us, the Apoſtle ſhews, Rom. 3.13, 14. and the Prophet ſaith it hath over-ſpread us; from the ſoles of the feet even unto the head there is no ſoundneſſe, Iſa. 1.6. As the waters in Noah covered the higheſt Mountains, ſo theſe raging waves of iniquity over-flow the higheſt and choiceſt faculties of humane nature.
4. I wiſh I could not adde as a body is beloved and provided for, ſo is this ſin: We make proviſio… for the fleſh to fulfill its lusts; Rom. 13. ult.Who would willingly part with the leaſt member of his body? men do not willingly forgo any ſin; but if ſomething of this body muſt be parted with, 'tis but haire and nayles, &c. ſuch as are rather excrements than members, and will ſoon grow again, which we are content to cut and pare off. And thus till that day in which God puts forth his Almighty power to make us willing, we are loth to leave any ſin, unleſſe ſuch as for the preſent are troubleſome to us, or may ere long grow again, and be with more eaſe or credit enjoyed by us.
5. This ſin as a body hath ſtrength in it, and Tyranny is exerciſed by it. The body leads poor Captives whether it liſts, and ſays to this man G…, and he goeth, &c. ſo does this ſin, we are held Captive by it,Faius. till the Son of God ſets us free. Man is not ingenuus, but libertus; he is not by nature born free, but by grace made free; untill he be establiſhed by the free Spirit, he goes and comes as the winde and Tyde of corruption drives him.
And this is farre more ſad than to be poſſeſſed, or to have our members acted by the Divel himſelf; for the inceſtuous perſon was given over to Satan (which ſome interpret thus) for the good of his ſoul,1 Cor. 5.5. that his ſoul might be ſaved; but none are left under the power and command of their corruptions, but to their certain and inevitable deſtruction.
6. It is call'd here eſpecially a body by the Apoſtle, to anſwer to the other Metaphor of crucifying in the words before; only bodies can be crucified,Paraeus. and this ſin is crucified with Chriſt.
Which by the way ſhews the ſtate of original ſin in the people of God, and how it ſhould be in all others, eſpecially ſuch as are baptiz'd; it ſhould by faith be nayl'd to the Croſſe of Chriſt, we ſhould by believing fetch vertue from Chriſts death to crucifie it; it muſt hang on Chriſts Croſſe, foreign, a Metaphor taken from thoſe that are crucified, who hanging on the Croſſe upon nailes, grow weaker and weaker, till they expire and dye; ſo muſt original ſin be in us, (dead already as to its reigning power, and) dying daily as to its in-being moving power, having every day leſſe ſtrength than other.
The third expreſſion of original corruption in the Text, 'tis ſin.We have now but the laſt expreſſion the Apoſtle uſes for this original corruption; he calls it here ſin, to ſhew that it is ſo; it is ſin.
1. Properly and truly.
2. Eminently and eſpecially.
1. Properly.It is truly and properly ſin, it is not only a defect, but a ſin; it is againſt the holy will of God, and is chargeable upon us by the juſtice of God; every ſoul diſeaſe is not only a puniſhment, but a ſin, and therefore farre worſe than the worſt diſeaſe that is incident to the body; and our ſinful ſtate ſhould be more terrible to us than our dying condition. To convince us of this, know that this original corruption becomes our ſin.
1. By imput… tion.1. In that God imputes the guilt of Adams ſin to us, which I ſuppoſe you have had vindicated in the foregoing Sermon: I ſhall only ſay this to it, that God may as well by imputation make Adams ſin become our ſin for condemnation, as he may by imputation make Chriſts righteouſneſſe become our righteouſneſſe unto ſalvation; and yet Chriſt is made of God unto us wiſdome, righteouſneſs, &c. and we have no other righteouſneſs to appeare in for juſtification before him at that great day.In Theſi de peccato Orig. Hence Rivet well obſerves, that the Church hath ever found and ſtill does, that thoſe very men who are enemies to the doctrine of Original ſin, are enemies alſo to the doctrine of the grace of God in Chriſt. Thus the Socinians, who deny that we have contracted any debt by Adams ſin, deny alſo that Chriſt ſatisfied, and paid our debts to divine Juſtice; and if they take away this, let them take all.
2. Though Original corruption be truly ſin by imputation,2. By inhaeſion. yet 'tis not ſin by imputation only. It is our ſin by inhaeſion, inhering in us, and making of us otherwiſe than God made us. To blot a letter in a fairly writ Copy, to draw a black line over a beautiful picture, cann't but prove a fault; what is it then to mar Gods curious workmanſhip, which this ſin does in man? Conſider that God is many moneths in the framing of the body, (for we are wonderfully made by him) and when this body is fitted, he unites it to a ſoul more worth than a world of bodies. This great-little creature man, Pſal. 139.13, 14hath many prerogatives too that advance him, eſpecially in that Gods delight is ſaid to be with him. Now when all this care and paines are taken, this coſt and charges expended by God to make man for himſelf, this corruption comes and mars all, and will God hold it guiltleſſe?
No, this ſin is exceeding ſinful; for,2. 'Tis ſin eminently. 1. Extenſive.
1. 'Tis more extenſive than other ſins; every actual ſin hath ſome particular faculty in ſoul or body, which it does defile and charge with guilt, wherein it was conceiv'd, or whereby it was acted; but original ſin ſtains all alike, ſo farre as by their ſeveral natures they are receptive of its defilement; it ruines the whole little world of man. It does not only overſpread the whole earth; mans baſer part, the body; but his celeſtial part, his heaven-born ſoul is contaminated by it; the ſun, moon, and ſtars in it are turn'd into blood.
2. This Original ſin is diffuſed, derived, and communicated,2. Diffuſive. whereas actual ſins are not. Perſonal faults of Parents are not imputed to Children, and defile not their Children, unleſſe imitated or unbewail'd. Childrens teeth are not ſet on edge by the ſowre grapes their Parents thus eat, but Original ſin being the ſin of the nature of the Parent, becomes the ſin of the Child, and will be entailed further to the laſt man upon earth; for Children have the nature, but not the perſon of their Parents.
An Objection anſwered.And let it not ſeem ſtrange, that God ſhould ſuffer this original ſin to be ſo vaſtly diffuſive, that he ſhould not exempt his own people wholly from it. There is the ſame reaſon that corruption ſhould remaine amongſt them, which there was for the abode of the Canaanites amongſt the Iſrael of God of old; It tryes them and brings them often to Bochim, and makes their life a vall y of teares; and whilſt they go on their w…y weeping and crying unto God by reaſon of it, they beare precious fruit; for God does make good come unto believers out of this great evil, making it an Antidote againſt carnal confidence, and ſelf-love, a meanes to exerciſe their faith, and a ſure evidence of his own power and preſence in the keeping of them.
Beſides, it is farre better for us by this occaſion to be under the ſecond Adam, then ever it could have been being under the firſt. The firſt Adam was a head of clay, of the earth earthly. The ſecond Adam is a head of gold,1 Cor. 15.47. The Lord from heaven. Though we were made holy in the firſt Adam, yet having a mutable will, we might under him periſh everlaſtingly; but they that are in Chriſt ſhall not periſh, but have everlaſting life; a glory beyond what we could have had, if we had continued in innocency; for under that firſt Covenant, we could have expected only a reward anſwerable to our own works; but under the ſecond we hope for glory, in ſome meaſure proportionable to Chriſts merits. Though we know not what that glory is, yet this we know, that when he appeares, we ſhall be like him, 1 Joh. 3.2.
And in the mean while as the Iſraelites who were before but Brick-burners, and potters, by reaſon of the Canaanites amongſt them, learn'd the art of warre, and became Renowned ſoldiers; ſo the true Iſrael of God by this meanes put on their whole ſpiritual Armour, and dayly fight the good fight of faith, and become more than Conquerors (to conquer a luſt, being more glorious than to conquer a Kingdome) through Chriſt that ſtrengthens them; when theſe Philiſtines are upon them, (as upon Sampſon) then the Spirit of the Lord comes upon them …, and what luſt is able to ſtand before his Spirit?Joſh. 10 24, 25 As Joſhuah took the five Kings and ſhut them up in the Cave at Makkedah till the Battel was over, and then ſlew them: So the Lord is pleaſed to ſhut up and reſtrain the corruption of his people in the Cave of their body, untill their warfare be finiſhed, but then he brings them out and ſlays them; they ſhall then never ſee theſe enemies more. And therefore holy Paul who cryes out,Rom. 7.24, 25. Who ſhall deliver me? addes preſently, I thank God, &c. as if he had breathed the ſame breath out in praiſe, which he had taken in, in prayer for deliverance; ſo ſoon does God anſwer prayer made againſt this ſin according to his will.
And thus we have ſeen ſomething towards the explaining of this difficult matter.Application. The nature of this undertaking being more to informe your judgments, than to deal with your affections; I ſhall the rather hope to be excuſ'd if I be not proportionably ſo large in the Application, which I am now come unto, and ſhall lay down what I intend to ſpeak to, under theſe two heads. 1. Of Inſtruction. 2. Of Exhortation; to inform your judgment, and to quicken your practice.
1. If we all have corruption thus by nature inherent in us,1. Uſe of Inſtruction. it may ſilence all complaints againſt God for expoſing of us to ſuch wants and miſeries at our very entrance into the world, and ſo all along during our continuance in it; foreign, whence come evils? was a queſtion which did much puzzle the Philoſophers of old; here we are reſolved of it: The evil of ſin, and ſorrow com…s from this root. No wonder now that our children are more miſerable than the young ones of Beaſts or Birds, becauſe they are more ſi…ful.
2. Hence it follows that in the very beſt there is a mixture, borh in their principles and actions. There was two in Rebecca's womb, there are two in their hearts; the Old m…n, and the New man; nature a…d grace; fleſh and Spirit: Hence that ſtriving, that …ombate betwixt them daily. The unregenerate perſon this ſin reigns in; his body is as a Temple, and his ſoul as a Shrine for this his Diana. This keeps the houſe, and all things are in peace; In the glorified Saint, this ſin is wholly done away; this unclean thing does not go with him into the new Jeruſalem. Only the gracious perſon is the field in whom the fleſh warreth against the Spirit, and the Spirit againſt the fleſh. He is like the Moon which hath its ſpots when it receives the fulleſt influence from the Sun. ſin in him will not dye willingly, but, as a dying man, multiplies his ſtroaks at his enemy, though they are comparatively but weak ones.
2. Uſe of Exhortation.For Exhortation, let me recommend theſe following Duties.
1. To a right knowledge of this ſin.1. Get a right knowledge of thy ſelf according to this doctrine; it is folly in men to have travel'd much abroad, and to be ſtrangers in their own Countrey. It will be found the greateſt folly for thee to be never ſo knowing in other things, if thou beeſt a ſtranger to thine own heart, and doſt not know that it is deſperately wicked. The very Heathens apprehended this precept, foreign, Know thy ſelf, to be of ſuch conſequence, as to grace it the more, they ſaid it came down from heaven; I am ſure it is Gods meſſage unto you from this truth this day. Know your ſelves. unleſſe you know your ſelves thus loſt, Chriſts coming will be in vain unto you;John 3.4, 10. for he came only for the loſt ſheep. Nicodemus had never doubted ſo much of Regeneration, and a new birth, had he underſtood the defilement of his firſt birth. I am afraid there are many Masters in Iſrael that are ignorant of this ſtill, or elſe they would labour not only to reforme their lives, but eſpecially to get new hearts alſo. thou canſt not kill one luſt unleſſe thou layeſt the Axe to the root of it that is in thy heart; if thou cutteſt but the branches off, and for a while refraineſt only the outward acts of ſin, upon the next temptation or occaſion they will grow the faſter; as Rivers that have for ſome time been kept up by Banks, run the more violently after they have broken them down.
2. To confeſſion of, and humiliation for it.2. Be perſwaded to make confeſſion of, and be humbled for this ſin, this original ſin; ſome think that Moſes who was the penman of Pſalme 90. ver. 8. underſtood thoſe words of this ſin: Thou haſt ſet my ſecret ſins in the light of thy countenance. Remember this corruption, though never ſo deeply hid in thy heart with all the parts of it, is as perfectly ſeen by God, as if it were ſet in the light of his countenance; which is a thouſand times brighter than the Sun in all its glory. We read of Ahabs mourning, as well as of Davids; and of Judas's repenting, as well as of Pauls; and why were not Ahabs and Judas's ſorrow accepted as well as the others? O e remarkable difference I will obſerve in them; Ahab that we read of, mourned only for the judgement denounced; and Judas repented only of the outward act committed, but neither of their tears or ſorrow went to the root, to bewaile the Original of all this their impiety, which we have ſeen Paul did, and we know David practis'd; Pſal. 51.5. He ſayes not only, Deliver me from bl…od-guiltineſſe, but I was conceiv'd in ſin, &c. and that is as well matter of his ſorrow, as the other.
Poſſibly you would think much if I ſhould recommend Auſtines example to you, who confeſſed he had need of mercy not only to pardon thoſe ſins which he had committed, but for thoſe ſins, which if grace had not reſtrained him, he ſhould have committed; and certainly we owe as much to this ſoul-phyſitian, for preventing thoſe diſeaſes which otherwiſe we ſhould have faln into, as we owe him for recovering of us out of thoſe diſeaſes which we did fall into; nay, plures ſunt gratiae privativae, quam poſitivae, thus too; And therefore let me beſpeak Gods deareſt children in the words of the Prophet to Babylon, Iſa. 47.1.Come ſit in the dust. Gods own inheritance is as a speckled bird, as he complaines Jer. 12.8. Oh be not Ingrati gratiae, Unthankful to grace.
You have heard a ſad parallel between Adam and you; but Oh that you might be like Adam in one thing more;Senſus peccati, & conſcientiae. stimulus, &c. Ger. when he had ſinn'd; 'tis ſaid, his eyes were opened, Gen. 3.7. by which ſome underſtand that God gave him a ſight of his ſin, awakened his conſcience, ſo that he ſaw from what bliſſe, and into what miſery by ſin he was now caſt. He thus by lamentable experience underſtood good and evil.
Oh that your conſciences were awakened, that your eyes were opened too! I ſhall pray for you as the Prophet did for his ſervant, and afterwards for the Syrians that came to take him; Lord open the eyes of theſe men, 2 King. 6.17, 20. I am ſure the more grace ye have, the more ſenſe of this ſin you will have alſo. Paul a Chriſtian complains of it, though Paul a Phariſee did not.
If ye have been prevailed with by the other exhortations, ye will yield up your ſelves to the power of this.3. Exhortation. Look out for remedy and help againſt it. Did you but underſtand your condition by reaſon of this ſin, and were humbled for it, you would engage all that you could againſt it. Firſt then
In your ſelves.Set your ſelves againſt this ſin in your own hearts. Thou canſt not be a man after Gods own heart, till thy heart be cleanſed, and made like unto God. A true Chriſtian takes more care to get rid of the evil, than to rejoyce in the good that is in him (though both be a duty) being it is better not to ſee a friend which we know will do us no hurt, then not to ſee an enemy which (unſeen) will certainly kill us. When Eliſha would cure the waters of Jericho, 2 King. 2.21.he did not caſt ſalt into the pots or diſhes (that might take it up) but into the spring that ſent it forth. Labour to get thy heart which is the ſpring and iſſue of life or death, ſeaſon'd with grace.Means to be uſed. Bleſſed be God, there are meanes to cure you of this evil.
1. Faith in Chriſt. Caſt the wood of his Croſſe into theſe bitter waters; he was circumciſed, yet had no filthy foreskin of his own, but of ours to do away. 'Twas our filth that was waſhed off in his Baptiſme.
2. The in-being of the Spirit of Chriſt, prevails againſt the in-dwelling of ſin. Behold I have ſhewn you a myſtery, if ye would not all die, and that eternally, ye muſt all be changed.
3. Prayer is a means in order to this. David, Paul, others were troubled with this evil, and they pray'd; go thou and do likewiſe. Let it be thy daily prayer,Armado homine meipſo libera me Domine. From the evil one my ſelf, good Lord deliver me; thou complaineſt of bad times, oh complain more of a bad heart. The flood came upon the whole world, not ſo much for their actual abominations though great, as for their heart-corruptions, Gen. 6.5. Gen. 8.21. If we ever be owhelmed with ſufferings, it is for th s Abomination in chief.
Oppoſe thy ſelf againſt this ſin in thy relations; weaken the Kingdome of Satan everywhere,2. In our relations, childlen eſpecially. eſpecially in thy children; If their head-ake you pity them, and enquire after remedies for them; alas, ſpiritually every part is diſtempered; they are blind, lame, poor, naked, and what not that ſpeaks miſery? Oh hard-hearted Parents, that have not once gone to the heavenly Phyſitian for their poor children! 'tis uſually ſaid, venenati non patiuntur inducias; they that are poyſon'd muſt not be dallyed with, but preſently ſome antidote (if I may ſo call it) given them. They do but pledge you in this cup of deadly wine, and will ye not the rather be inſtrumental to help them to the cure, being ye have help'd them to the diſeaſe? Wherefore do ye think your ch ldren came into the world in ſuch a piteous manner? what do they cry for? Vox naturae clamantis, &c.the Naturaliſt will tell you 'tis out of want that ſome body might cloath them, feed them, care for them, &c. But a Chriſtian will tell you, God hath given them bitter teares and cryes to lament their ſpiritual neceſſities, and to beg ſpiritual remedyes. Their inſignificant voice ſignifies thus much; whil'ſt they are yet dumb,Nihil aliud faciunt niſi deprecantur. they ſpeak aloud in their manner; Oh carry us to the Laver of regeneration; let us be waſhed in the fountaine ſet open for ſinne, &c. Surely, God who hath not cauſed their tender voice to be in vain for their bodies, (though they know not what it means) would not have it to be in vaine for their ſoules; and he that hears the young Ravens when they call, Pſal. 147.9.would not have you deafe in this reſpect, when your Children cry.
Laſtly, Let the conſideration that Original ſin is thus in us, weane us from the world,4. Exhortation. Be wean'd from the world by reaſon of it. and that immoderate deſire of living in it. Alas, whereſoever we go we carry theſe chains of darkneſſe with us; if it be grievous to be in pain or want, how grievous is it to a gracious heart to ſin? I know gravia non gravitant in eorum loco; ſin ſeemes not heavy to a carnal man, to whoſe heart 'tis naturaliz'd; but if thou beeſt ſpiritual, and tender, ſin is a burden to thee to purpoſe. Now by death peccatum, non homo, moritur, it is ſin that dies, a Childe of God does not dye, but only changes his life; this life for a better, theſe pleaſures, relations, &c. for better; and if it be good to live, ſurely to live eternally is beſt of all.
Some have thought that the ſoule was put into the body for a puniſhment, as into a Priſon; and who would not willingly be at liberty? If we conſider what paines, care, torments, and diſeaſes (which are but the effects of ſin) we endure, we cannot but be of Theophrastus his mind, that the ſoule payes a deare rent for the body which it dwells in; and 'tis but a houſe of clay, how finely ſoever dawb'd over. being then we cannot be without theſe enemies, theſe miſchiefs, let us be content when God pulls down the houſe of ſinne in which they all are, that he may bury them all in the rubbiſh of our mortality, and with the Spirit and the Bride, Rev. 22.17, 20.let us ſay Come, even ſo Come Lord Jeſus Chriſt, come quickly. Amen.