A Complete Body of Divinity, Sermons · 61 (Question 18 cont.)
SERMON LXI.
III. MAN's ſtate is become ſinful by vert… of actual ſins proceeding from it. Actual ſin is …urs by converſation; and this alſo is befallen us, in way of penalty of the firſt ſin. For the illuſtration of this we may enquire, 1. Into the nature of actual ſin. 2. …i… man's ſtate is made ſinful by it?
1. TOUCHING the nature of it; it may be thus deſcribed; Actual ſin is the ſwerving of man's actions from the law of God. Here it may be conſidered,
1. What we are to underſtand by an action?
2. In what reſpect it becomes ſinful?
1. WHAT are we to underſtand by an action? Anſ. AN action, in the common nation of it, is the application of the ſaculty to the object. In every agent we conſider a power which is in it, and that ſeated in the faculties, and is in them a principle of operation, which is called the habit; and is that whereby it is ſitted to ſerve to its end: and there is ſuch a power in every faculty, and that various, according to the end and uſe of it. Hence, there is the intellectual power, and the viſive power, &c Now whenſoever this power is exerted by any faculty in the creature, that is property an action; and that is always by applying to an object. Now theſe actions are ſome natural, and ſome rational and ſpontaneous. Hence the diſtinction between natural and voluntary agents; and theſe latter are either elicit … imperate. Elicit are ſuch as do immediately proceed from the will at the dictate and direction of the underſtanding, as chuſing and refuſing: imperate are, ſuch as are performed by the other powers in man at the command of the will. Theſe actions again are divided into thoughts, words and deeds: the former whereof are performed in and by the heart or inner man; the latter by the outward man or bodily members. And becauſe theſe are all of them under the influence of the underſtanding and will, they are therefore called humane actions; and all ſuch come under our preſent conſideration. Here alſo we are to obſerve, under the head of actions we rank omiſſions; not only becauſe they refer unto them negatively; but alſo becauſe they are in ſome ſort voluntary, and there is, at leaſt implicitly, an elicit act of the will about them; in which reſpect they may come under the denomination of actual ſins.
2. IN what reſpect it becomes ſinful?
Anſ. IN general, the ſinfulneſs of an action is a moral reſpect cleaving to it, in regard whereof … of its In…end. And this is vulgarly called the Obliquity of the action. The … of moral agents, or cauſes by coun… come under a double conſideration, phy… and …ral. … is nothing elſe but me exerting of a natural power, by apply … to an Object; and ſo there is a natural … clear: g…to it as an act: nor c… it … done without divine cooperation. M…ral is a reſpect that it bears to a Rule, by which the agent is obliged, and either agrees with …, or is repug…ant to it, and ſo is either right or wrong; and this repugnancy denominates it ſinful. But this will be more diſtinctly cleared in theſe particulars,
1. GOD having made man a reaſonable Creature, tranſacts with him as ſuch. Though God hath an abſolute Sovereignty over His own works, yet when He made the creation, with a deſign to govern it to His own glory, His manifold. Wiſdom exerted it ſelf, in ſuiting of every ſort or ta…k of Being, for the way in which He would have glory by it, and then managing it according to that aptitude which He hath put into it. Now he made a rational creature, able to know and chuſe his own actions, and thereby capable of … treated with in the way of a Covenan… …d, having ſo made him, He thus dealt with him. We therefore find ſuch an account given of what paſt between God and him, Gen. 2.16, 17. So that there is a ſpecial government which he is under the obligations of.
2. FOR this end God gave him a Law to regulate his Life and Actions by. He preſcribed to him a Rule of living and obliged him to walk in Conformity thereto. This is that which we call the law Moral, becauſe it was accomodated, both in the things commanded, and in the manner of giving it to a moral agent, and it conſiſts of commands natural and poſitive; whence the diſtinction of Duties into moral natural and moral poſitive. Natural were ſuch as were imprinted on the heart of man in his creation, and he was able to read them by the light of nature, which was at firſt put into him; being ſuited to the nature of man, as it was under divine government, and bound to ſerve to the glory of God; ſome remains whereof there are ſtill to be found in fallen man; hence that, Rom. 2.1…. For when the Gentiles which have not the law, do by nature the things contained in the law, theſe having not the law, are a him unto themſelves. Poſitive were, ſuch as God expreſt His Sovereignty in, and the reaſon of his obedience to them upon God'. revealing His will about them to man, was contained in the law of nature, telling him that God is his Lord and Lawgiver.
3. THIS Law i… made up of poſitive and negative Precepts. There are two ways in which God required of man to expreſs his Obedience to Him, viz. by doing the things which He commands him, and avoiding the things which He forbids him: hence therefore there are i… this Rule directions … both about what he is to do, and what he is to avoid. God ſaith unto him, this thou ſhalt do and that … ſhalt not do: and … sour crimes laid down … es … yet … them in …ed in every one. And them … retre…t obedie…c… t… God wether a careful attends courte both. Happineſs: … to the tea…ur of the Law, is corrected with doing, Rom. 10 5. For M…ſes … which is …f the …, that the man which doth th…ſe things, ſhall li…e by them.
4. THOSE P…c…ſts … to the Matter, Manner and P…d of the …. Theſe three go inſeparably into the c…nſtituting of an act o… Obedie…ce; and it may not be without any one of them.
(1.) THERE is the Matter, or thing on which the action …erman…es. This is that which the Precept expreſly points us unto; it regulates the action with reſpect unto its object, and ſo it directly ſaith, this thou ſhalt do, this thou ſhalt not do. We are to have a careful eye to the thing it ſelf, and be exact in complia…ce there…, elſe it is no Obedience, for this reaſon the command ſaith, thou ſhalt not Kill, thou ſhalt keep the Sabbath, &c.
(2.) THERE is alſo the Manner; and that is by the influence of a gracious principle in the man. There is not only the doing of the thing, but the heart with which it is done; hence we read, 2 Chron. 25.2. And he did that which was right in the ſight of the Lord, but not with a perfect heart. All fruits participate in the nature of the tree that bears them; it muſt be a good tree if it bears good fruit. Man had God's Image on him at firſt, which was neceſſary, not ſo much to enable him to do the matter of duty, as to do it graciouſly; there muſt be holineſs attending it.
(3.) AND there is the End for. The Rule is given Man to direct him to his End; if then he doth not aim at it in his actions, he doth not do acts of obedience to God. We are exhorted, 1 Cor. 10.31. Whether therefore ye eat or drink, or whatſoever ye do, do all to the glory of God. For this is that for which we were put under the precept, that we might glorify God; and He requires of us that we ſhould carry this before us, as the ultimate end of our whole life, and that all other deſigns which we may lawfully have an eye to, be entirely ſubordinated to this, and ſerve it.
5. HENCE the ſinfulneſs of the action con…is in the ſailure of any one of theſe things. Any one moral defect, in what regard ſoever, is enough to ſpoil the action. For, to the making any action reputed an act of entire o…dience, it muſt want none of the things that are requiſite; ſo that by the abſence of … it becomes defective, and being morally … is therefore ſinful. Hence it is not on… ſin … a man to do the things which are forbidden: but alſo not to do what is commanded: though …ed emithen and comm…then are hate…y … at all ſeparable lience, though a ma… keeps to the letter of the law never to exectly, as to the ma…tial part of the duty, yet it his heart be not right in it, that makes it ſi…ful for all. That is the conplaint, Pſal. 7….36, 3…. Nevertheleſs, they did …, and th…, hed unibi… with their tongue. For their heart was not right which him; netheir were they ſtedſaſi in his c…v…nant. This is it that makes the plowing of the wicked to be ſin, and his prayer an abomiration; becauſe they derive not from a gracious principle in them. On this ſcore it is that all the ſpecious actions of the Gentiles, exerted, by that which they call moral vertue, were but ſplendid… peceata, becauſe they had no root of ſanctifying and ſaving grace to grow upon. The not doing of them alſo for a right end, puts the ſame denomination upon them. Faſting is in it ſelf a duty, but yet for this God rejected theirs, Zech. 7.5. Did ye at all faſt unto me, even to me. Iſai. 58.4. B…ld ye faſt for ſtr…e and debate, and to ſmile with the fist of wickedneſs, ye ſhall not juſt as ye d… this day, to make your voice to be heard on high. Prayer and giving of Alms are good things, but ſee, Mat. 6. begin. Hence alſo though the end be right, and Men ſhould deſign the glory of God in what they do, yet if the thing done be materially againſt the law, a good end will not excuſe it from being ſinful, for we are cautioned againſt doing evil that good may come of it; and whatſoever is contrary to the letter of the law, is ſo.
6. THAT which makes the action ſinful, is, becauſe the exerbitation is voluntary. It is certain that ſin can be charged upon no other creatures, but ſuch as are cauſes by counſel. A beaſt cannot be ſaid to ſin, and why? but becauſe it hath no moral powers in it; it cannot make a rational and deliberate choice, but is acted by inſtinct. All humane actions are voluntary; and though the fall hath obliterated many principles Theological in man, and wofully blurred the reſt, ſo that he doth many things ignorantly, and calls good evil, and evil good, by which his will is perverted, yet this belongs to original ſin, which hath left ſuch an impotency, and exorbitancy, on the faculties, and doth not make the action not to be voluntary, but only diſcovers the unhappineſs that is betallen man. Becauſe a man chooſeth his own actions, and they are ſo many aberrations from the law of God, therefore are they ſinful actions; hence the Scripture ſo frequently chargeth the ſin upon Men's wills.
II. HOW Man's State is made ſinful by allual al Sins?
A. WE are here to remember that we are conſidering this as part of Man's puniſhment for the firſt ſin. And we have already obſerved, that God doth puniſh ſin with ſin, and it is indeed a moſt fearful puniſhment; yea all puniſhments refer to it as the … torious and procuring cauſe. Here let us obſerve,
1. THAT Man's whole State is rendred ſaſai by re…ſ…n of Original Sin. That hath …ptied him of all that is good, and filled … with all evil. He cannot be more univer… ly, habitually ſinful, than he is, as he deti…es from fallen man. The moral image of God which was once on him, is quite gone. Read but that deſcription of a natural man, R… 3.10, &c. and it will certify us that he is evil, and only evil. He hath loſt all po…, and all inclination to good, and is … with a greadineſs after evil. And what … be ſaid more as to his real ſtate.
2. THAT all actual ſin, in fallen Man, … certainly flow from original ſin in him. The firſt Tranſgreſſion was an actual ſin, or make a complication of many actual ſins; this brought upon man the loſs of his … holineſs, and the corruption of a dep…ed nature. And now out of this fountain … all theſe bitter ſtreams; ſo that it is nothing but the eruption of the inbred corrup… that man is full of, which hath put him … de… that unhappy neceſſity, that if he … …ing, he muſt ſin, he cannot think … th…ght without it, Gen. 6.5.
3. THIS notwithſtanding, actual ſin … influence into the rendring Man's ſtate … ſinful. It is true, that which is only … and nothing elſe, cannot be more ſo, … own nature, but yet it may receive ad… or augmentations in its kind; where it comes to paſs, that there is more of … vil. And there are ſeveral things in … this may be inſtanced, eſpecially,
(1.) EVERT ſin leaves both guilt and a … hind it. Theſe two are inſeparable fro… ſin, as it reſers to the firſt covenant, … which men are in their natural ſtate.
1. THERE is guilt cleaves to it. Th… fers to that ſanction of the law which … tained in the threatning. Now this … ning is out againſt the ſinner for every ſ…n … 3.4. Hence that, Mat. 5.22. But I ſay … you, that whoſe…ver is angry with his … without a cauſe ſ…all be in danger of the … ment: and whoſe…ver ſhall ſay to his br…, Racha, ſhall be in danger of the council … wh…ſoever ſhall ſay, Thou ſool, ſhall be in … of hell fire. It is true, though there be the merit of death in every ſin of God's children and they can and do confeſs it, Dan. 9.1 Pſal. 130.3. Yet becauſe their perſons … juſtifyed, they are not properly guilty; … every unconverted ſinner, contracts new g… by every ſin that he commits, becauſe the law hath a particular threatning for every act of ſin.
2. THERE is alſo a ſpot cleaving to it; and this attends upon the ſins of the children of God as well as others. For, though gai… being a relation to the law, is removed from them, becauſe they are not under the law but under grace; yet, in as much as this ſpot is a de…lement, which cleaves unto ſin inſeparably, it is impoſſible for a man to meddle with … without being defiled by it. Sin is therefore called frithineſs in Scripture, and reſembled by thoſe things that are molt loathſom; and the reaſon that is given, why God cannot endure it, is His purity, Hal. 1.13. Thou art of purer eyes then to behold evil. So many ſins then as the man commits, ſo many dirty ſpots he pollutes himſelf withal.
(2.) HENCE every actual ſin ſets the man at a farther diſtance from God. It is a proper and natural effect of ſin to make a ſeperation between God and his creature, Iſai. 59.2. Your iniquities have ſeparated between you and your God. It makes a wall to part them …e from another, and every ſin ad…ls a ſtone to this wall, to make it higher. Me is living in a courſe of ſin. Is called a departing from the living God, and every ſin that … committed is one ſtep taken in this departure; and therefore by multiplied acts, men are ſa…d to be gene far atory from Him, Jor. 2.5. Now the way in which this is done, is by ſtrengthening and eſtabliſhing ſin in the heart; it fortifies the malignity, and maketh the man more vile: we are apt to ſay that acts ſtrengthen the habit, and ſo it is here; and the more wickedneſs that men commit, the more wicked they grow. Hence that, 2 Tim. 3.13. Evil men ſhall wax worſe and to rſe.
(3.) FOR this reaſ…n every actual ſin makes the ſinner more unreclatmable. There is a ſtrange ſort of obdurating is fluence that actual ſin hath upon the hearts of men, and therefore the longer that men drive a trade or courſe of ſin, the harder it is to reclaim them. There is emphaſis in that, Jer. 13.23. Can the Ethiopian charge his skin, or the Leopard his ſpots? then may ye alſo do good, that are eccuſtomed to do evil. It cuſtom be a ſecond nature, then cuſtom in ſin, muſt needs fortify the old nature that is in the ſinner; and it is a thing very obrious, that the repeated acts of any ſin do make men more in love with it, more ſhameleſs in the perpetration of it, more obſtinately ſet to deſpiſe all counſels and warnings againſt it: Old ſinners are therefore harder to treat and deal with than young ones.
(4.) EVERY eduel ſin alſo lays in more wrath for the ſinner. And that alſo ſhews that his …ate is rendred more ſi…ful by it. New wrath always h…lds a proportion to guilt, it is the wages that are paid the ſinner for his work. Rom. 6.23. And it is ſaid that God will render to men according to their deeds, Rom. 2.6. Now it is certain that original ſin is equal in all the children of Adam; the ſlave of one by birth, is not more ſinful than of another; ſo that on this account their wages are alike; and yet there will be found a vaſt difference in the day of judgment between the penal…es of theſe and thoſe: it ſhall be more tolerable then for ſome than others, a…d w… but becauſe ſome have a greater …ilt …ew…ng to them than others; and that muſt be, becauſe they have ſinned more than they: for this reaſon we are t…ld what ſinners are doing, whiles they live and go on in the ways of ſin, in, Rom. 2.5. But after thy hardneſs and impentent heart, treaſared up unto thy ſeſ wrath againſt the day of wrath, …nd revelattor of the righteous judgment of God. The more actual ſin then that men fall into, the more miſerable they make themſelves by it.
USE I. LET this ſerve to convince ſinners of their a… ſian, and their lamentable condition by reaſon of them. And it concerns young and old. Here is matter of humbling to God's people; but what te…tor doth it offer to the …aregenetate. Here then let me make theſe remarks,
1. WHATSOEVER you think, ſpeak, or do, is all of it ſin. Gen. 6.5. Pſal. 52.3. There is an Anomy accompanying of all. You never thought any thing, ſpake any thing, did any thing, but in it you ſwerved from the holy and rights us law of God; there is iniquity to be changed upon all; and now think what a world of ſin you ſtand guilty o…. Well might the P…almiſt make that demand, Pſal. 19.12. Who can underſtand his errors? can you count up all the words, and deeds, that paſs in a day? how much leſs then are you able to enumerate the innumerable thoughts that are inceſſantly paſſing through your hearts? what unaccountable ſins then have you to anſwer for?
2. HENCE, Tour lawful actions, yea, and your duties are ſins to you. It may be you think, you do not ſo tranſgreſs the letter of the law as ſome others do, you avoid all forbidden things, and you attend on commanded duties, but remember that you ſpoil all thoſe; the very things that are in themſelves good, and laudable, are yet ſin before God; you ſin in eating, and drinking, and following your calling, yea in reading, praying, hearing, &c. you do them without grace, without a deſigning of God's glory, and they are an abomination.
2. AND if you …mit the doing theſe duties, you ſin ſtill. Many will ſay, I will leave off, becauſe I ſin in doing this thing, but y…u do not ſo get out of the labyrinth, for that is ſin …, and worſe than the other; for you are under an obligation actually to ſerve God, and you break that obligation by your omiſſions. Hence there is fury, Pear cut thy ſury upon the heathen that know thee not, and upon the ſaothes that call not on thy name: for they have eaten … Jacob and devoured him, and …rſumed him. and have …ade his babitation deſolate, Jer. 10.25.
4. HENCE the longer you live in ſin, the more jewful … you lay in for your ſelves. Every day adds to the amazing ſcore; you were children of wrath when you were born, but there is more wrath continually laying … more you act; remember all theſe are … record Jer. 17.1. The ſin of Judah is to …, end with the print … …mend. One ſin is enough to damn your how deep ther w…ll you link, by the weight of ſuch a compa… of …i…s as you are heapi…g up… w…at a lamentable trade then are …ers during in this world
USE II. LEARN i… … admira… pat… ence of God I … …dre… of men. Are they lallan into ſuch a ſtate as that they do nothi…g but ſin againſt G…d … what a wonder is it that the world …a d…ſt…l, a…d ſuch creatures are ſuffered to breath in it. There is not the youngeſt ch…ld that is able to ſpeak, but hath reaſon to admire at rich mercy that hath ſpated him, on the account o… his actual ſi…s; not only for Adam's ſin, or original fin, hath he deſerved to die, but you have done enough already to dame you a thouſand times over. See it, and be wail it.
USE. III. LE… …ght then drive ſr…n…rs space to jers;us Chriſt. If you know what actual ſin is, you cannot but know that you are guilty of it. Well, if there be but one it will undo you except He ſave you. Have you had but one vain thought, or ſpoken but one idle word, His blood muſt expiate it, or you are for ever undone! Get then from under the Law by getting into Chriſt as faſt as you can; and the more ſins you have committed, be the more perſwaded of your need of Him, as a Saviour; H… came to take away the ſins of His people; ſee then that you be of that number. Fly from all your ſins unto Hi…, and ſo iniquity ſhall not be your ruin.
[JUNE 13. 1693.]