A Complete Body of Divinity, Sermons · 60 (Question 18 cont.)
SERMON LX.
II. MAN's Eſtate is become ſinful by wertu… of Original Sin dwelling in us. The guilt of the firſt ſin was ours by imputation, original ſin is ours by derivation. I am not now about to enquire how or after what manner our firſt Parents derived this contamination to their Poſterity, we took notice of that under a former Queſtion, to far as we might with ſobriety. Our preſent work is, to look into the nature of Original Sin, according as we are directed to it in the preſent Anſwer. This we have reduced under two leads. 1. T… want of original right …ſ… … 2. The corruption of the w…ole nature. And bath of theſe belong to original ſin, though the letter is more commonly underſtood of it; yet not excluding the former. But I ſhall endeavour to give a more particular account of this matter in the following Concluſions.
1. THAT all ſin is a ſwerving of the reaſonable creature from the law of God. This hath been already cleared up, when we took the account of the nature of ſin; and needs not to be further illuſtrated; only it is to be remembred, that any moral defect in ſuch a creature, whereby it falls ſhort of that law, which is its rule, is to be reputed ſin.
II. THAT in the reaſonable creature too conſider both its nature and its actions. The nature of a creature is thoſe powers and principles which are put into it, whereby it is re…dred capable of acting in its own orb. The nature then of a reaſonable creature, as ſuch, is that power which it had given it to act as a moral agent under a rule: and that is an ability of knowing, and electing, or chuſing & refuſing. Its Actions are ſuch things as it doth by the exertion of that nature, or principle which is in it; or whatſoever it doth under the influence of its reaſon and will.
III. THAT the ſwerving of the rational nature from its rule, is properly original ſin. Give me leave to illuſtrate this more particularly. Here then obſerve,
1. THAT God at firſt put into man a nature ſuited to his end. That all things were made by God for an end, is evident, becauſe He is a moſt wiſe agent, and therefore would not make any thing in vain. Now though the general end of all things be one, viz. the Glory of God; yet as there were diverſe natures put into creatures, ſo there was a different manner in which they were to ſerve to their end; and accordingly we take up various notions reſpecting the end itſelf. Now man was appointed to ſerve to the glory of God, by an active conformity to the law of obedience given him. Hence that, Job 28.28. And unto man be ſaid, Behold, the fear of the Lord, that is wiſdom, and to depart from evil is underſtanding. And the wiſdom of God did accordingly put into him, a nature adapted hereunto. See, Eccl. 7.29.
2. THE rectitude of man's nature, was an habitual conformity to the law of God. I mean the rule of ſpecial government, according to which he was to be judged and rewarded. When God made man, He knew what He made him for, and made him accordingly. He was to be a moral agent, and therefore had not only moral powers put into him, but alſo a diſpoſition cleaving to them, whereby they were titted to act regularly: a natural bent and inclination in them to cloſe with the rule, and a compleat ability ſo to do: the bias of man's nature was ſet right; and this was truly his righteouſneſs end holineſs, which is therefore ſaid to be renewed in convention, Eph. 4.24.
3. HENCE by the …ſſion of this reclitude and c…ntructing of the whereby habit, man's nature is ſwerved fr… the law. This is a neceſſary inference, for, if man's nature were by that conformity adapted to the rule, whatſoever is in it defective therein, or repugnant thereto, muſt needs put him off from this rule; the loſs of the habit, and the introduction of an oppoſite habit, makes a change in the nature, when the habit it ſolf belongs to the nature of the thing. The man was made by rule, it then he became other than he was made, he ceaſeth to be according to rule.
4. THIS is ſin properly ſo called. There are many who dery this, but they err, not knowing the truth: that it is ſin is evident, For,
(1.) THE Scripture calls it ſo: And that gives things their right names. This title is in the word of God conferred upon that which can be applied to no other but this. What elſe could David aim at in, Pſal. 31.5. Behold I was ſhapen in iniquity, and in ſin did my mother conceive me. This is called the frame of the heart, and we ſee what is aſcribed to it, Gen. 6.5. And God ſaw that the wickedneſs of man was great on the earth, and that every imagination of the thoughts of his heart was only evil continually. and ver. 12. And God looked upon the earth, and behold it was corrupt: for all fleſh had corrupted his very upon the earth. And that can intend no other but ſinful evil; it is called indwelling ſin, Rom. 7.18. and that cannot be actual ſin. It is called the fleſh, a body of death, a law in the members warring againſt the law of God, &c.
(2.) THE nature of in ſhews it to be ſin. The definition of ſin agrees to it; it is Anomy; or frame contrary to the law of God, and that muſt needs be a ſinful frame. The Apoſtle expreſſeth this oppoſition in his own example, Rom. 7.14. For we know that the law is ſpiritual: but I am carnal, ſold under ſin. Becauſe the law is right, therefore the man muſt needs be wrong; and that with reference to the law according to which ſin and helineſs are to be judged of: it is habitual unrighteouſneſs, and that is ſin. 1 Joh. 5.17. All unrighteouſneſs is ſin.
(3.) ITS fruits prove it to be ſin. It is our Saviour's rule, that we are to judge of the tree by the fruits, if they be corrupt, that is ſo too. Now all actual ſin is the refult of this; and there can nothing elſe but ſin ariſe and derive from it. If ever this nature ſtirs in the man and puts forth, either in thoughts, words of deeds, it is nothing but ſin; nay it it be in things lawful in themſelves, or duties owing to God, yet it turns them into ſin: the ſhewing of the wicked is ſin, and his prayer is an ab…mination: yea indeed all the ſin in the world comes from hence Mat. 15.19. we have a… …oo… it of the generation of actual ſins. Jam. 1.15. When laſt hath conceived, it bringeth forth ſin. See Pſal. 58.3, 4.
(4.) THE effects which is morally produceth ſhew it to be ſin. I mean the penalties that ariſe from it. It is that which makes God to loath men. He deſpiſeth their image, Pſal. 73.20. It makes men to be children of wrath, Eph. 2.3. There is nothing elſe but ſin that brings death, either temporal, or eternal upon men. Now it is certain, that there are multitudes that dye, who never ſinned actually. Rom. 5.14. Nevertheleſs, death reigned from Adam to Moſes, even over them that had not ſinned after the ſimilitude of Adams tranſgreſſion. It is true, the guilt of the firſt ſin imputed is enough to juſtify this, but this corruption of nature goes alſo into it; and therefore they are ſaid to be unclean, by origination, Job 14.4. Who can bring a clean thing out of an unclean? not one. Why elſe are Infants baptized?
IV. IN Original ſin there are two things,
1. THE loſs of original righteouſneſs, or of the image of God: and this is the privative part of it. Here obſerve,
1. THAT by the image of God, we are to underſtand thoſe habits of ſanctification which were infuſed into man at the firſt. I know there are divers ſentiments of Divines, about the image of God, which was on man at firſt; ſome there be who diſtinguiſh between the natural image, and the moral; making the former to conſiſt in the rational powers, of underſtanding and will; and they divide the latter into the external, conſiſting in his dominion over the creatures, and internal conſiſting in the habits of grace or holineſs put into him: but I reckon this laſt, or the internal moral image, to be the only thing that is diſigned in Scripture; and therefore it is only of this that a renovation is ſpoken of in the Goſpel. Eph. 4.24. Col. 3.10. and when we are told of their being renewed, it ſuppoſeth that once they were in him.
2. THIS image belonged to man's nature at firſt, conſidered as a moral agent, under a rule. There is great diſpute, whether this image were natural or ſupernatural, and I ſuppoſe it is beſt reconciled by ſaying that it was connatural. It could not belong to the nature of man, meerly conſidered as humanity, for then he would ceaſe to be man upon the loſs of it: but conſider him as a creature made for ſuch an end, it belonged to his nature, becauſe elſe he could not be fit for his end: his rule had been in vain, without ſuch a conformity in his nature to it: and for that reaſon his being without it, hath made him unprofitable, Rom. 3.12. He could never have ſerved God, in conformity to his revealed will, without it; and ſo the command would not have been holy, and juſt, and good, and he himſelf would have been made in vain.
3. BY Uſing of this image he hath contracted to his nature theſe two things,
(1.) AN utter impotency to do that which is truly good. Not only doth he not do it, which belongs to actual ſin, but he cannot do. Once he could, but now all his ſtrength is gone. Hence natural men are ſaid to be within ſtrength, Rom. 3.0. He is in no wiſe able to put forth any action that is pleaſing to God. Rom. 8.8. So then they that are in the fleſs cannot pleaſe God. This J…ſ…ua put them in mind of, …ſh. 24.19. And on this account men are ſaid to be dead, Eph. 2.1. They can indeed do the material part of duties, but they cannot do them after a right manner, from a right principle, or for a right end. Hence that, Iſai 66.2. He that killeth an ex, is as if be ſlew a man: he that ſacrificeth a law, as if be out off a dogs neck: he that effereth as oblation, as if he offered ſwines blood: be that burneth incenſe, as if he bleſſed an idol.
(2.) AN univerſal indiſpoſition to that which is good. As they have no power ſo they have no inclination to it, they have no deſire after the ſervice of God. Job 21.14. Therefore they ſay unto God, depart from us: for we deſire not the knowledge of thy ways. They may indeed have a deſire to p… form formal ſervice, as, Iſa. 48.2. They call them ſelves of the holy city, and ſtay themſelves upon the God of Iſrael. A corrupt carnal principle in them may prompt them to that, but to honour and glorify God they have no appetency of: they are fallen ſhort or that, (Rom. 3.13.) and the reaſon is, becauſe they have nothing left in them which is ſuitable to ſuch a ſervice; the ſervice is holy, but their holineſs is gone.
2. THE corruption of the whole nature by the introduction of a contrary image. We read of fallen Adam, Gen. 2.7. We are told of two oppoſite images, 1 Cor. 15.49. There is now the image of ſin upon man's nature, and from thence alſo there do ariſe two things,
(1.) AN utter averſeneſs to that which it ſpiritually good. This belongs to the poſitive part of original ſin; for though man hath loſt his firſt principles, yet he hath contracted others, and this is one quality of them, that they ſet him againſt that which is good, ſo that he is extreamly croſs to a cloſure with the law of God; there is in him a natural antipathy againſt and abhorrence from it, Rom. 8.7. Becauſe the carnal mind is enmity againſt God: for it is not ſubject to the law of God, neither indeed can be. And this notes the greateſt diſtance of nature that can be; an enemy may poſſibly be reconciled, but enmity never can, that muſt be deſtroyed, if ever there be a reconciliation.
(2.) A violent prepenſeneſs to all that is evil. An eager inclination to break the command; hence the command it ſelf raiſeth motions in him to ſin, Rom. 7.5. For when we were in the fleſh, the motions of ſin which were by the law, did work in our members to bring forth frait unto death. Although he be dead to good, yet he is lively to evil. There is a thirſt in the man after it. It is livelily illuſtrated, Job 15.16. How much more abominable and filthy is man, who drinketh iniquity like water? The thirſty man doth not more long for a draught of water, to ſatisfy his craving appetite, than he doth to be committing of ſin. The hart doth not more pa…t after the brooks of water, than the heart of man doth after iniquity; he delights in ſin, as the fiſh doth in water, which is his element: nothing better pleaſeth him than to enjoy it, nothing is more irkſome, than to be kept from it. Prov. 4.16. For they ſleep not except they have done …iſ…ef, and their ſleep to taken away unleſs they cauſe ſome to fall.
V. THIS depravation of nature is univerſal. I am not now ſpeaking of that univerſality which reſpects the whole kind; that hath been already treated of, but of that which extends to the whole man. And this may be obſerved in two things,
1. THE image of God is wholly loſt. It is not only crazed, & weakned, as ſome would have it, but there is none of it remaining. As to what men call the natural image, and the moral external, I do not here ſpeak; I know that man hath an underſtanding and will ſtill, and affections, and conſcience, and he hath a ſort of government over the creatures: but his original ſanctification is quite rooted out, and there are no remains of it in him. Paul is full … this, Rom. 7.18. In me (that is in my fleſh) …eth no good thing. There remains no future of true holineſs upon any of his ſa…ies or members; he hath no ſpiritual diſcreting left in him of the things of God. 1 Cor. 2.14. But the natural man receiveth not the things of the ſpirit of God, for they are fooliſhneſs unto … neither can be know them, becauſe they are ſpiritually diſcerned. He is become bruitiſh in this regard, he can underſtand rationally but not ſpiritually. He hath no freedom of will to that which is good, ſo as to make choice of it. The natural freedom of his will is not good, hence he hath a ſpontaneity in his elections, and his will is not forced, but he cannot chuſe the things of God: he hath no love of God left in him, he cannot go forth is his defires after him, as his chief good: he is darkneſs it ſelf, and enmity it ſelf, and what can be ſaid more?
2. THOSE corrupt principles do fill the whole …. They are not only in him, but they run through him, and wholly occupy him; he is a mere lump of oppoſition to God and his ways. For,
(1.) THIS corruption hath wholly perverted his ſuperiour faculties. Man is principally and moſt properly accounted a moral agent, by reaſon of his underſtanding and will: for it is by vertue of theſe that he is to be treated after a rational manner; and therefore the moſt woful efficacy of this depravation is to be ſeen in theſe.
1. IN his underſtanding. This was to be eyes to him, to point out his way; and not only is it become blind and ignorant in ſpirituals, but perverſe too; it is filled full of curſed principles, which pervert and lead it out of the way; he calls good evil, and evil good; he judgeth of things juſt contrary to the truth; he reckons the ſervice of God to be unproſitable, and the ſervice of ſin only advantageous and delectable: accounts man's felicity to conſiſt, not in the fruition of. God, but, in ſome other thing: and this judgment rules him. Hence this corruption is to be ſeen,
2. IN his will. This was to, govern his elections; but not only can he not chuſe God for his portion, but he is wilfully fet, and enclined to ſtand, at an everlaſting diſtance from Him; he therefore bids God to depart from him, Job 21.14. ſaith that Chriſt ſhall not reign over him, Luk. 19.14. he is not to he perſwaded to come to Chriſt. Joh. 5.40. he refuſeth the good: his heart is ſet in him to do wickedly; he will none of God, Pſal. 81.11.
(2.) IT hath vid…ared bis inſeriour, faculties and powers; making them ſervants to ſin. What this influence is, is not eaſy to deſcribe; but we know that all are the ſubjects of ſanctification. 4 Theſ. 5.23. and therefore they are under this pollution. Hence;
1. IN the affections there is a crooked biaſ…. Theſe are the feer of the ſoul, the handmaids of the will: but theſe are become exorbitant, all of them falſely placed, and violently acted, in a wrong way, and on wrong objects, he not only doth not love God, but he hates Him. Rom. 1.30. nor only doth he not hate ſin, but he loves it, and inſatiably deſires it. Jer. 2.25. I have loved ſtrangers and after them will I go.
2. IN his ſenſes and members, he is enſlaved to ſin. Hence that, Rom. 6.19. Ye have yielded your members. ſervants to uncleanneſs, and to iniquity, unto iniquity. Every thing in him, his outward ſenſes, his eye, his ear, his taſte, his hands, his feet; his inward ſenſes, his fancy, cogitation, memory, all are ready to execure the commands of his depraved will, and yield obedience to every luſt of concupiſcence; ſo that there is nothing left in him but that which is unclean.
USE. I. LEARN hence what a wretched creature man is become by the fall. And this may help us to hide pride from us all. If the enquiry be. what is man? Here is an anſwer ſufficient to make us cover our faces, and hide our heads: he is a creature utterly void of all goodneſs, and a ſeminary of all manner of abominations. There are not the vileſt actions of the worſt ſinners, who have been monſters of men, whoſe actions ſtand as ſo many blots upon Scripture regiſter, but there are the ſeeds of them all in the heart of every child of Adam. There is not the leaſt part of any Theological good left in any of his poſterity, by nature. There is a concatenation of all ſins in the ſpawn of them within, a whole old man, that hath every luſt, as ſo many members, belonging to it; this is man: think of it, and be proud if you can.
USE. II. SEE here the reaſon why there is ſo much actual ſin committed in the world. When you hear of grievous enormities daily committed, wonder not at it, but wonder at the mercy of God, which hath kept you from the like. If we ſee a clock ſet wrong and weights hung… on, we may expect it will ſtrike falſe. An inſtrument out of tune, if plaid upon muſt needs jar … a corrupt fountain, that is always running, will ever ſend out corrupt ſtreams. All theſe vile ſins are but the running over of the ſcum and filth that is within. O…g. …l ſin is the mother, and this is the fra…ful progeny of it. What was the reaſon of the wretchedneſs of the old world? See, Gen. 6.5. And God ſaw that the wickedneſs of man was great in the earth, and that every imagination of the thoughts of his heart were only evil… …i… ally. Hence it is that man's life is nothing elſe but a trade of ſin, ſhooting out actions, as ſo many arrows, and all miſſing the mark. Hence the heart ſwarms with evil thoughts, the tongue breaks forth into idle, fooliſh and obſcene talk, and all the members into eccentrical actions: ſuch are the workings of corrupt nature in the children of men, and the beſt are not here wholly freed from them.
USE. III. THIS tells us why children take ſo readily to evil from the cradle. We have reaſon enough to obſerve it, they need no teacher; how ſoon do they vent anger, envy, wickedneſs? alas! they hate it in them as ſoon as they are born. Iſal. 58.3. They are eſtranged from the womb, they go aſtray as ſoon as they are born. It is their nature, they are ſinful, before they are actual ſinners; and therefore no wonder if they prove ſuch, as ſoon as they can act. And this, if rightly thought of, may be a ſolemn caution to parents, to take heed how they nouriſh this corruption in them, by taking delight in it, or ſetting them an example of it; yea to begin to lay early at this root, and endeavour the killing of it.
USE. IV. HENCE it is not enough for us to repent of actual ſins. Repentance, if true, muſt not tarry here, but go further: we muſt go to the fountain of Chriſt's blood, not only to heal the wounds and ſores made by actual ſins, but to dry up the fountain of original concupiſcence. There is a body of ſin, which we all carry about with us, and it will drag us down to the bottomleſs pit of everlaſting deſtruction, no leſs certainly, though poſſibly in a flower pace, than the groſſeſt abominations of the moſt lewd and enormous ſinners. Take heed then of skining over the ſore of natural corruption, by outward reſtraint; if your ſoul be not healed, you will dye of it.
USE. V. LEARN hence that there are none of us but are undone without Chriſt. It may be, ſome have lived ſoberly and laudably to men, but alas, original ſin yet abides, and there is death belongs to that; and there is none but Chriſt can deliver you from it. It may be, you Children think you are innocent, and out of danger, becauſe you have not lived to fall into thoſe lewdneſſes which others have fallen into; but remember you are by nature a generation of vipers, you have the adders poiſon in you, you are vile and curſed creatures, becauſe of that indwelling ſin, which took up its lodging within you as ſoon as you had a being, and without the blood of Chriſt to clean… you from this, you muſt periſh for ever without hope. Make basic then, and … into Him, elſe you will … the wages o… this ſ… to be death.
MAY 16. 169…