A Complete Body of Divinity, Sermons · 57 (Question 16 cont.)
SERMON LVII.
2. CONCERNING the real communication of the Tranſgreſſion; the conſequents of it, to them. As we all ſinned in him, ſo we fell with him. And this alſo ariſeth from our union to him. Hence all that befell the firſt Adam, upon his violating the Covenant made with him, is fallen upon all his Poſterity. Becauſe he covenanted for them, as well as for himſelf. Now the unhappy things which Adam hath communicated to his children, and which they all labour under, are his Guilt and his Puniſhment, they have communion with him in both theſe, and ſeel the direful effects of them. I ſhall have occaſion to ſpeak of both of theſe more largely under ſome following Queſtions. Here only as they derive from our firſt Parents unto us,
1. HE hath communicated to in the Guilt of his Tranſgreſſion. Guilt is properly an obligation lying upon a perſon to undergo a penalty for a breach of ſome law, by vertue of a ſentence paſt upon him, adjudging him thereunto. This may be enlarged upon hereafter, at preſent only let us obſerve,
1. THAT our firſt Parents had no ſinner eaten the forbidden fruit, but they immediately became guilty. The ſentence of the law threatning fell upon them, and they, came under the condemnation of it. This guilt forthwith took hold of their conſciences, and it was the ſenſe of it, which affrighted them ſo, as that they ſought to hide themſelves away from God, by reaſon of the terrors that it imprinted upon them. Gen. 3.10. I was afraid, and I hid my ſelf.
2. THAT this guilt is derived from them to their Poſterity. That it is ſo, the Scripture fully aſſures us, Rom. 3.19. Now we know that what things the law ſaith, it ſaith to them that are under the law: that every month may be ſtopped, and all the world may become guilty before God. They are no ſooner born than condemned; they come into the world under the ſentence: the law hath found them ſinners, and doomed them for it. They are faſt bound in fetters of wrath to deſtruction: the wrath of God is out againſt them as ſoon as ever they are children of Adam. Eph. 2.3. By nature children of wrath.
3. THAT this guilt ariſeth from the imputation of the firſt Tranſgreſſion to them. Guilt alway ſuppoſeth an offence, which renders the man guilty. Now there is no perſonal tranſgreſſion of their own to lay them under it, for it falls upon them before they have done good or evil, but it was that of our firſt Parents. This is called, the offence, emphatically, becauſe it is charged on the whole race of men, Rom. 5.18. By the offence of one judgment came upon all men to condemnation. And this muſt be by imputation.
4. THAT the equity of this follows from our union to the firſt Adam. Becauſe we had all our inbeing in him, and God tranſacted with the whole kind in one Head. He covenanted for us, and we were obliged in him. If therefore it was juſt that ſuch a Covenant might paſs between God and the firſt man, it cannot be unjuſt, that all deſcending thus from him, ſhould run the ſame riſque with him.
2. HE alſo communicated to us the puniſhment of his Tranſgreſſion. This muſt needs follow from the former; for if guilt be an obligation to ſuffer penalty; this penalty muſt needs be the effect of the a…ece…en… …a … it being to hi…g; elſe but the execu… … the ſenſe to, which in that had paſt … him. And the …e juſtice when … the man guilty, and acc…gly … it, ſtands bound to proſecute it till it be conſummate. Under this head there are two things to be looked upon as communicated by Adam to his Poſterity, viz. Sin and Death. We may here take a brief account of each of theſe,
1. THE …st Adam hath really communicated Sin to all his …ſterity. And that not m…ly by imputation, but by derivation too. Sin (as we may hereafter conſider.) is either original or …a…. Adam. fin is nothing elſe but the working, and breaking out of original fin, and no man derives this from Adam immediately, but from his own depraved nature. Original ſin is the moral d…nl…m…nt that hath corrupted man's nature, whereby he is not only encli…ed but neceſſitated to fin. Now this is that which Adam hath derived from himſelf to all men. The way and manner of it's communication is one of the deepen and moſt difficult points in Divinity, and calls for great ſobriety in the conſideration of it. There are two things here that would offer themſelves to our contemplation; viz. the Phyſical way or manner of it's derivation, and the Moral grounds of it.
(1.) AS to the former of theſe, I muſt needs confeſs mine own ignorance about it, nor am I able to give a natural reaſon for the derivation of this pollution, or how it is propagated, or what is the influence by which the formative Spirits are polluted, or how they can communicate this ſinfulneſs to the reaſonable Soul. And all the arguings that I have met with on this ſubject, ſeem obſcure and unintelligable. And I believe it is one of the Judgments of God which are unſearchable. It is then a point of Faith, and the word of God aſſures us of theſe things about it,
1. THAT every one brings this Sin with him into the world. This defilement cleaves to all men, and there are none born without it. Hence that character of man by nature, Pſal. 58.3 The wicked are eſtranged from the which, they go aſtray aſſ…n as they be born, ſpeaking lies. This is the carnal mind which is enmity againſt the law of God, Rom. 8.7. And though Children cannot ſhow it before, yet as ſoon as ever they have any uſe of their rational powers, they make plain diſcoveries of it.
2. THAT this was not the condition of man's nature at the firſt. Man was not made in ſuch a conſtitution, he was not ſo as he came out of God's hands in Creation; his primitive ſtare was a ſinleſs ſtate. Eccl. 7.29. It had been inconſiſtent with God's wiſdom to have made him thus, ſince he was made to glorify God, in obedience to His command, for which he had been incapable if he had been made with this defilement cleaving to him; for it is … who cannot ſerve … for … is …, … year ….
3. THAT this … is … us by car … natural generative. We … …ly, and …aroida…ly, from them that …gar us and hare us. In ne…tely they impart it to us. Hence that of David, Pſal 51.5. …! was …apen is iniquity, and in … did my …. He ack…wledgeth … be dren it from his mother in his very …eption: and … … …ly, it cannot be pre…ed. Hence we …d ſeen remarks …e, Job 14.4. Who can bring a that … not one. Job 2.6. That which is b…n of the fleſh is …. So that there is ſuch a contagion which doth ever acc…m…ny the g…nciation of mackind.
4. THAT the ſa…ſſing grace of God in … next Parents duth not precent this. And this ſhows that the co…tagion cleares cloſe … humane nature. A c…cameiſed Jew begin an uncircumciſed Son. The beſt of Men have ſometimes the …aft Children. And there are none but are ſinful. The natural birth ca… be ſuch as will prevent the noce…ty of the new birth, Job. 3.3. Excepe a man be … again, he cannot ſee the kingdom of God.
5. THAT this began at Adam's Ap…ſiacy, and derived from him …r…ginally to his Foſter… It muſt have it's ri…e ſomewhere: Out … Parents brought it with them into the world and as they derived it to as, ſo they had it derived to them, by their Progenitors: … it muſt at length determine in an original and that was the firſt Adam: He was th… one man by whom ſin came into the world, Ro… 5.12.
6. THAT it was not the ſome individnol our coruption of nature which Adam derived to … but one like it. Adam's depravation was p… ſonal: The original Sin in one man is … the original Sin in another, though it be in all reſpects of the ſame nature or kind. Adam is therefore ſaid to convey his image & likeneſs to his Children, Gen. 5.3. He began ſon in his own image. And on this acco… we are ſaid to have born his image, 1 Cor. 1… 49. And this is the ſubſtance of what … may gather from the word of God on this account.
(2.) AS to the latter, or the Moral growth of it; it is more eaſy to co…ceive of, if me look upon this ſiatul ſtate of men by nature to be a puniſhment of Adam's Tranſgreſſion And therefore, though we cannot ſee how this is done, yet we may be aſſured that God is righteous in doing of it.
Here then obſerve,
1. THAT Adam's Sin made all mankind guilty This we have already taken notice of, … it is again to be here remembred, becauſe this whole Scheme muſt be reduced hither.
2. THAT it is a righteous thing with God to puriſh the Guilty. For what elſe is puniſhment, but the execution of the Sentence; if that then be right, ſo muſt this; yea it is in this way that God proves himſelf to be a righteous God, in reſpect of his relative Juſtice.
3. THAT the corruption of man's nature is a very great puniſhment. There are two things which go into the denomination of a puniſhment, viz. that the thing ſuffered be an evil, and that it is inflicted for a fault or offence. And both of theſe are here applicable to this ſinful ſtate of man. (1.) IT is a very great evil. That is accounted evil to any one that doth him harm; much more that maketh him miſerable: and if ſo, nothing deſerves the title of evil more than this doth; for it is the moſt pernicious and miſchievous thing to mankind that can be; as will appear when we come to look into the nature of it, and ſhall confider what it is in it ſelf, and what in it's woful effects. Sin is therefore called an evil and bitter thing, Jer. 2.19. And (2.) IT is fallen upon men for the eſſence given by our firſt Parents, being imputed to them. All their Poſterity bear it as the fruit of the Tranſgreſſion. Hence that, Rom. 5.19. By one man's diſobedience many were made ſinners. They were made ſo, not only by imputation, but derivation too. Adam polluted the fountain of Generation, and God hath undered it to derive into the ſtreams.
4. THAT God's puniſhing Sin with Sin is very frequent, and conſiſtent with his Holineſs and Juſtice. It is frequent, the manner of it is myſterious, but the thing is obſervable. Thus Pharoah hardens his heart, and then God hardens it. And ſee, Pſal. 81.11. But my people would not hearken to my voice: and Iſrael would none of me. Rom. 1.26. For this cauſe God gave them up unto vile effections. And He is holy even in this. He is no whit deſiled by it, He can deliver men up to fin, without any ſpot cleaving to Him; and it is a righteous thing with Him; for fin deſerves the greateſt puniſhment the creature can ſuffer; and by the ſame reaſon that God may give men up to actual Sins, He may puniſh them with a finful nature, upon the ſuppoſition of a guilt preceeding, which all have contracted in Adam.
2. ADAM hath alſo communicated Death to his Poſterity. And indeed, this came in with the other, Rom. 5.12. Sin entred into the world, and Death by ſin. And here I ſhall obſerve theſe things,
1. THAT Death was the very threatning of the firſt Covenant. Gen. 2.17. But of the tree of the knowledge of good and evil, thou ſhalt not eat of it; for in the day that thou eateſt thereof, thou ſhalt ſurely dye. And this contains in it all temporal, ſpiritual, and eternal miſeries. This was an Article on which man was treated by God, and therefore it was the wages which he was to expect in caſe of ſinning.
2. THAT as ſoon as Adam had tranſer…ſſed he ſell under this Death. Hot only was he liable to it, but it ſeized him in the inchoations of it. The curſe immediately took hold of him; He fell under the impreſſions of it; he ſell under that mortality which was before ſuſpended; the elements were curſed for his ſake, terrors ſell upon him, and he ſtood under the danger of hel…s deſtruction, and their was no apparent hope of his eſcape.
3. THAT he hath conveyed this Death down to his Poſterity. Miſery and mortality are now grown natural to mankind, and they are is ſure of it as they are born, Job 14.1. M…n that is born of a woman, is of ſew days, and full of trouble. And for this reaſon all are ſaid to die in him, 1 Cor. 15 22. In Adam all dye. And they cannot eſcape it, though their never committed any actual Sin, Rom. 5.14. Whence elſe is it that ſuch … multitude of Infants dye? and not only ſo but they are born into the world children of wrath, and fire brands of hell. Eph. 2.3. So that, without an intereſt in Jeſus Chriſt, they muſt ſuffer the everlaſting miſeries of the bottom leſs pit: And this they have not from themſelves, but from Adam; becauſe both that guilt, and that contagion, which expoſe them to it was derived to them from him.
Q. II. WE are now to confider to whom all this is propagated? And our Anſwer tells us, it is to all that deſcend from him by ordinary Generation. And we read that all are in it, Rom. 5.12. Death paſſed upon all men, for that all have ſinned. Here obſerve,
1. THAT all thoſe whom Adam covenanted for, were included in this. For the ground and reaſon of it derives from the Covenant-relation; and hence it muſt be ſuch as Adam ſtood the Repreſentative of; and whoſoever were ſo concerned muſt needs he entituled hereto. All thoſe who ſhould have lived if he had ſtood, died by his fall; for the promiſe and threatning were of an equal extent:
2. THAT theſe are only ſuch as deſcend from him by Generation. They are his children, ſuch as he had a parental right over, and might therefore tranſact for them with Authority. It was not meerly becauſe of humanity, but on the account of the deſcent of that humanity. If there had been an other generation of men in the world, that had derived from an other original, they would not have been involved in this affair, nor come under this fall. Adam would have had nothing to do to tranſact for them.
3. AND it is only in the way of ordinary Generation that any are ſo concerned. The Lord Jeſus Chriſt was of the lineage of Adam, (we have his Genealogy run up ſo high, Luk. 3.) but though he was born of a woman, yet He was not propagated, but conceived after an extraordinay manner, Luk. 1.34, 35. Then ſaid Mary unto the Angel, How ſhall this be; ſeeing I know not a man? And the Angel anſwered and ſaid unto her, The holy Ghoſt ſhall come upon thee, and the power of the Higheſt ſhall … that it is thing …, will be called the …. So that though he were put … He did … Adam: …; for it He … been a ſufficient Surety …. Beſides, though He was a … humane creature, yet He wa…n humane … therefore could … Adams covenant, but … to and which it was … ſiſtent … to have … guilt … cleaving to Him. But beſides Him, there is no man was … exempted.
USE. I. I might have … ſomething to … God from …, in involving all man … Adams that …. For if the … 1. Adam in the Covenant was just, the … cannot be …. And what … can the …, for …? It made had ſtood there would their have been …o … of is God's rewarding, not Adam only, but all his too, with a conſtant life of happineſs: and muſt there not be a parity of reaſon, in puniſhing of them, as well as him, i… caſe he diſobeys? There was as great in advantage as …azzard. It can be no puniſhment in it ſe…t to be a child of Adam, and that in being ſo, men ſhould ſtand or fall with him, in his Covenant, is an county, which is to be vindicated in things which men by their reaſon de…e…d as juſt. By a natural right, innate qualities and maladies are derived by natural generation. By an hereditary right, inheritances are conveyed or loſt to their Children by their Parents. By a political right, the Prince involves the whole Nation. Let us then beware of charging God fooliſhly.
USE. II. LEARN hence the neceſſity of our being out off from the ſtock of the old Adam, if we … to be ſaved. We are here given to underſtand what we are to expect if we continue under this Covenant. Adam indeed once was able to have conveyed life and happineſs to his children; but now there is no more any hope of that. He is fallen, and all that we can derive from him is, nothing but guilt, ſin, and miſery; and as long as we are in him, we muſt expect it. What neceſſity then was there of another Adam, to derive life and ſalvation to us. Hence that, 1 Cor. 15.22. For as in Adam all dye, even ſo in Chriſt ſhall all be made alive. How infinitely then doth it concern us to be ſound in Him? To be out off from a death-giving, and put into a life giving Adam? To be tranſplanted out of this curſed ſtock, and engrafted into that bleſſed one? How reſtleſs ſhould we be, till this horrible entail is cut off, and we are reſtored again to a title, not to damnation, which is our claim by our firſt Parents, but to Salvation, which Chriſt only can center.
USE. III. THIS may ſerve to tell us all, what as true …, as we are born. And it is …; to … it; and Children are …. And it … three things.
1. If … bound … the cauſe of the … from at … and …. There is a Sin that we are bound to dye for; there is a Debt charged … us, that we never perſonally contracted; and by this we are priſ…ers from the won…, and in danger of wrath falling upon us every moment.
2. WE are under the power of a ſinful nature from the …adle. We have an Am…rite to our father, and a Hittile for …, and we are juſt like thorn; we are born is our blood, we have no … thing but to fin againſt God, and pray he him continually.
3. WE are born deal. F…h. 2 1. Dead in it …. Miſery is fallen upon us, and we have many …ear…l … of it; and there is all the reaſon that we ſhould live in a …, expectation every … meat, of being … away to the pit of endleſs torments. And did we believe this to be our ſtate, would it not make us to enquire ſeriouſly after a delivery?
USE IV. HERE is matter of humbling and chaſement to in all, Young and God. This is a killing conſideration to pride: and it ſhould often be reflected on to keep us low in our own eyes; and eſpecially when we are ready to be liſted up with any fond conceits. Suppoſe of our birth, and parentage, we are the children of a Traytor, and our ſelves tainted in our blood. Suppoſe of our morality, and civil converſation attended with a good nature, we are ſtill guilty, filthy, curſed creatures in our ſelves. Suppoſe we have no other Sin to charge our ſelves with, yet here is enough to make us vile, and abhor our ſelves and juſtify God in all the Judgments which paſs upon us. And let us all remember, that if there ſhould be no more to be ſaid of us. … this is enough to render us hopeful to God, and out us off from eternal life, that we are the natural progeny of thoſe that have undo… themſelves and all their poſterity.
[JANUARY 24. 1692.]