A Treatise of Original Sin

SECT. I.

T Hough other pregnant Texts in the New Testament may be brought to confirm this Necessary and Fundamental Truth about original sin, yet I shall forbear them, till I come to the handling of the Nature of it, or what it is; For that is not true of the Remonstrants, which say, Original sin can be proved only by two or three places; although if there were no more, it's certain, that out of the mouth of two or three such Divine Witnesses, the Doctrine about it may be established.

I come therefore and select one or two places out of the Old Testament, that so you may see this Truth was always acknowledged in the Church of God, and that even in the times of the Old Testament, where divine light and knowledge was not so plentifully communicated, yet there was full and clear evidence about this.

The Text I have read is deservedly both by the ancient and later Writers esteemed a powerful place, to prove our natural uncleanness and sinfulness.

To understand it therefore consider, That whereas Job in the former verses had asserted the vanity and mortality of man, comparing him to a flower, which though sweet for a while, yet is presently cut down. Thus all the comforts, all the joys thou hast in this world, they are but a Poesie, which have a pin within them to prick thee for the present, while thou smellest on them, and will quickly wither away. But because flowers also have some substance and sweetness for the present, in the next place he resembleth our life to a shadow, which as he said was nigrum nihil, a black nothing; There is both emptiness and transitoriness in all these things; and hitherto all the Heathens have arrived, They all perceived these miseries and troubles we are obnoxious unto: But then in my Text, we have the cause of this, which they were either totally or in a great measure ignorant of; God then did not make man like a shadow thus at first; but sin brought this corruptibility into the world, and that not actual sin, but original; If there had been none but this, yet all these miseries would have fallen upon mankind.

In the words therefore we have a full and clear Description of that original sin or birth-sin we are guilty of; Yea the Text saith, It is impossible, it should be otherwise: So that the Scripture, and those that deny original sin are diametrally opposite one to another: They say, there is no such birth-sin: The Scripture saith, It cannot be, but that there must be such an original contagion.

In the Text, we have the Interrogation, and the Answer; The Interrogation is therefore put to show the vehemency and peremptoriness in affirming this truth, it's more than if it had been barely said, That none can bring a clean thing out of an unclean; The meaning is, That every man being by nature unclean, it's necessary that everyone born of man therefore should be unclean.

By uncleanness is meant sin, as appeareth by comparing this with Chap. 15. 14. Chap. 25. 4. where you have this expression used, and it is opposed to righteousness, and to be justified before God. It is therefore an uncleanness not natural or bodily (as the Pelagians of old would have wrested it) but spiritually opposite to Righteousness, and such as depriveth a man of Justification: Yea, the word unclean, is applied to signify heinous pollution: Hence the Devils are so often called unclean spirits, so that the Devils and mankind are in this alike.

The Hebrew Preposition Min, is by some understood of mutation, by others of origination, but one is necessarily connected with the other; of mutation in this sense, Who shall give (for so it is in the Hebrew) that is, Who can make pure, him that is impure? Who can change that which is naturally filthy? No man by his free-will, or power can; or else it is for the originals, and that doth seem the most genuine, for Job is speaking what belongs to every man naturally, and thus the sense is, From that which is unclean, none can bring that which is clean: Even as our Savior saith in another case, None can gather grapes of thorns, or figs of thistles, Mat 6. 16. or as the Apostle James, A sweet fountain cannot send forth bitter streams, so neither can a bitter fountain sweet streams, Jam. 3. Now when it is said, Of an unclean thing cannot come a clean: Hereby Adam in his first Creation is excluded, for he was made holy, and came not out of that which was unclean; and also Christ is hereby excluded, for although he is said to be born of a woman, yet that was in a miraculous and extraordinary manner: As for the Dispute about the Virgin Mary, whose freedom from original sin, some have with great vehemency maintained, that seemeth not any ways probable, as is to be shown. It is also good to observe the emphatical expression in the word, Out of unclean thing, which implieth, That man by nature is all over sinful, in mind, will, affections; and the whole man, it is the unclean thing; even as Christ was called the 〈 in non-Latin alphabet 〉 , the holy thing, because he was in every particular altogether holy.

In the next place, you have the Answer, Not one. Some read this interrogatively. Doest not thou alone? as speaking to God, so the Chaldee Paraphrast. These make the sense to be, That God alone, and no other can deliver out of this uncleanness. Hence also some make that expression, Who can forgive sin, but God alone? to be an allusion to this place. For, as Aquinas saith, De frigido facere calidum est ejus quod per se calidum est, &c. Of cold to make hot, is the effect of that which is hot of it's own nature: So of unclean to make clean, is the proper work of him, who is in his own nature pure, and essentially holy. The Septuagint they read it differently from others, who is free from uncleanness, nor a child, though he be but a day old. That which is most genuine is to take it negatively, as our Translators do, and hereby is demonstrated, That there is not one in all mankind born in a natural manner, but he is sinful, and polluted: This same is expressed more fully, Chap. 15 14. The Socinians give in their exceptions to that place; but I shall defer the consideration of them, till we take that to treat on, which doth evidently show, That man is so naturally sinful, that he drinketh sin down like water.

From the Text observe, That everyone by birth and natural descent is spiritually unclean and sinful.

SECT. II.

A Three-fold Uncleanness.

TO inform us of this Doctrinal Truth, we may first take notice of a threefold impurity or uncleanness.

1. That which is corporal and bodily, man being born so loathsomly, that even the Heathens have abhorred themselves, because of it, when they came into the world: it did so debase them, that even the highest did refuse those hyperbolical honors, which their flatterers would have put upon them. In the sixteenth of Ezekiel you have this bodily filthiness at large described, and thereby is represented the uncomely and impotent condition of the Church of Israel in her Infancy, to promote her own welfare, no more than a little Infant new born is able to help itself; Yea this place is allusively brought by some to describe our spiritual uncleanness: The child comes not more naked and polluted into the world bodily, then the soul doth spiritually, being denuded of the Image of God, and full of spiritual ulcers and sores, like a Job full of botches, like a Lazarus all over spiritually ulcerous, though few take notice of this, and lay it to heart.

2. There is a typical and ceremonial uncleanness, such as was appointed in the Law, of which there were two sorts, one more heinous, and so did cast a greater and longer separation from the company of men, and the public worship of God: The other less, and so more easily purified, and that in a shorter space; and the former kind of uncleannesses, We read Levite. 12. That a woman upon her bringing forth a child was guilty of: Insomuch that in the legal dispensation, every woman that brought forth a child was to be separated so many days, as unclean to be kept from the public worship of God, and at last to bring an offering for to cleanse her. Now it's disputed, why God appointed such a law about a woman's uncleanness, and purification in bringing forth children. Although some, as Bonfretius and Grotius make it to no more signification, than of other impurities that were legal, yet Austin of old, and Calvin are very positive, that this was to inform them of the cursed and sinful estate, that the child was brought into the world with. The father and mother (saith Calvin ) by this ceremony were taught with what humiliation and sorrow they ought to look upon that natural pollution, the infant was born in, and in his comment on the place, he insinuateth two Answers to those two Objections, that are made against the typifying of original sin thereby, as that this uncleanness and so purification, did belong to the child as well as the mother. For the Objectors say,

but Calvin saith, it belongeth to both, and that by Luk. 2. 22. it may be proved. And Grotius preferreth those Copies which have the plural number, 〈 in non-Latin alphabet 〉 , their purification, relating to the child, as well as the mother: But Junius doth more probably think, it belonged only to the mother. Another Objection is, That the mother was longer unclean by a female, than a male, which if it were for original sin, would argue the female had more of it, than the male. To this, Calvin giveth this conjecture, But the difference of time is commonly attributed to a physical consideration; Howsoever these Answers be, yet Junius, as well as Calvin doth acknowledge, This was done, because of original sin, though he had actual sins also. As for the Virgin Mary, who offered according to the Law, when her time of purification was expired, Luke 2. 22. if it did relate to the child, as well as the mother, that did not argue Christ to be born in sin, no more than circumcision argued a duty of putting off the foreskin of the heart in him, but it was to fulfill all righteousness, he being now made subject to the Law. Not that such a ceremonial uncleanness is still under the Gospel-times, as some ignorant superstitious women think, for all such ceremonial Rites were abolished by Christ's coming into the world, only in the general, that Ceremony in the Jewish Church, did teach us the nature of birth-pollution.

3. There is a moral uncleanness, and that is sin, which is a pollution of the soul, making it abominable and loathsome in the eyes of God; and this uncleanness is upon every Infant, though but a day, or an hour old; and of this uncleanness the Text speaketh.

SECT. III.

A Comparison between Mans Moral Uncleanness, and Levitical Uncleanness.

TO understand the foulness of it, let us first compare our spiritual uncleanness with the worst legal uncleanness in the Law, even that of Leprosy, and we shall see, how fitly they agree. For

1. The legal unclean, especially the Leper he was to keep aloof off from all men and company, even his wife and children (only such as were to provide necessaries for them) and to cry, He was unclean, unclean. In what a sad and miserable condition did such an unclean person apprehend himself to be, nobody to come near him, none to have any civil commerce with him, but to sit pining and mourning alone? Thus ought every man in this original pollution, for by it he hath deserved to be deprived of every comfort, he is now cursed by the Law with all curses thereof, so that no creature in the world might give him any creature; The whole creation began to groan, as soon as man fell: Hence it is, that though we truly say, Every man, though in his natural condition hath a civil right to the comforts he enjoyeth, yet he hath not an holy and sanctified right, being not in Christ, so that what is our due by nature, as soon as we are born, is hell and damnation, the wrath and anger of God. Though we should beg here as Dives did in hell for a drop of water, it might be denied us; Oh miserable then and unclean man, who is thus to stand aloof off from all creatures and comforts, saying, Woe unto me, for I am unclean.

2. The legal unclean person did make unclean everything that be touched, whatsoever he laid his hand upon, that was presently made unclean; yea, as appeareth, Hag. 2. If he did touch any holy thing, he made that unclean, the holy thing did not sanctify him. Now is not this too true in every man, who is by nature spiritually unclean? The Apostle speaks this with evident conviction to all that will not willfully shut their eyes, Tit. 1. 15. Unto them that are defiled and unbelieving is nothing pure. So then what a loathsome Leprosy of sin is upon every one by nature, that he defileth all he meddleth with; if he eat, he makes it unclean eating; if he work, he makes it unclean working; yea, if he prayeth, if he heareth, he makes it unclean and impure praying and hearing to him: Oh what a thunder-bolt should this be in our ears! What a polluted wretch am I, that in all places, at all times, in everything I do, have this uncleanness upon me!

The uncleanness every man is born in, hath been partly considered, and a comparison made between every man in his natural estate, and the ceremonial unclean person in the old legal constitution. Now that we may be the more affected with this lamentable and woeful condition we are all born in: Let us consider it absolutely in itself.

The uncleanness in the Text is not a natural or ceremonial, but moral uncleanness; For although with us in our common speech, and sometimes in the Scripture, uncleanness is taken more strictly for the pollution of the body in any unlawful way, yet it is here taken largely for sin in the general, and therefore to be righteous is the opposite to it, as Job 15. In this sense it is used, Zech. 13. 1. where a fountain is said to be set open for sin and uncleanness. Seeing therefore the holy Ghost doth pronounce us all by nature to be unclean, yea so unclean, that no power either human or Angelical can make us clean; but it is God alone, that maketh grapes to grow of these thorns, or rather turns thorns into vines: Let us examine what is comprehended in this expression unclean.

SECT. IV.

What is comprehended in this Expression Uncleanness.

FIrst, There is evidently declared the loathsome and abominable objects we are to God, as soon as ever we have a being. We are unclean, that is, filthy, loathsome, abominable, such as the pure eyes of God cannot behold with the least approbation: Hence Job 15. 16. man is called abominable and filthy, so that no Toad or noisome creature can be more irksome and loathsome to our eyes, than we are to God, while abiding in this natural pollution: God indeed when he made man at first, saw that all was exceeding good: If Adam had continued in his integrity, then there had the clean been brought out of the clean, then man would have been glorious and comely, thirsting after, and drinking down righteousness like water, then the imaginations of the throughts of his heart would have been holy and good, and that continually; but now we are become sinful, and thus polluted of our own making; It is from us, that of once clean we are made unclean; For although none but God can make the unclean clean, yet Adam by the liberty and mutability of his will, did quickly make the clean unclean: Oh then how deeply should this thought pierce us, that we came into the world abominable and loathsome in God's eyes! The object of his wrath and displeasure, finding nothing of that holy Image in us, which was at first put into us: Oh consider how great, and glorious, and powerful that God is, to whom thou art thus loathsome! If all men and Angels should abhor thee, it is nothing to this, that God abominates thee.

Secondly, This also implieth, That we should be loathsome and abominable in our own eyes; that when we are grown up, and shall be truly informed upon what terms we come into the world, we should be as so many spiritual monsters in our own eyes. Job, you see here, though so godly a man, and who had such a glorious character given him by God himself, yet because of this doth loath himself. The ulcers and sores upon his body, for which he sat abhorring of himself upon the dung-hill, seem not more to affect him then this spiritual vileness and loathsomeness that is upon him. It's observed, That though Herod and others have kept a festival Commemoration of their birth-day, yet we never read that ever any godly man did so, (though Calvin saith, it's mos vetustus, and so not vituperabilis, because of the good use may be made of it) in the Scripture. Indeed the day of their death hath been celebrated and called their birth-day, because then, and never till then did they begin indeed to live; And if Solomon, merely because of the miseries and vexations that do accompany this human life, Eccles. 4. 2. praised the dead above the living, and he that never had been, that was not born, better than both: How much rather will this bold true, if we consider, how man is born in a sinful estate, and cannot but sin all the day long? Certainly, we may say, it had been far better thou hadst never been born, if not new born, if not delivered from this native filthiness, as if thou must have a being, better have been any brutish creature than a man, better be a Toad, a Tiger, a Serpent, than a man, if not washed by the blood of Christ from this uncleanness; For although we have cause to bless God that he made us men, rather than brute beasts, in respect of natural considerations, yet in a theological sense, because they are not subject to hell and damnation, as man is, therefore their estate is not so miserable. For

In the third place, In that men is born unclean, thereby is proclaimed, That he cometh into the world upon far more dangerous and wretched terms, than other creatures do. The brute creatures they are not unclean; God doth not loath and abhor their young ones; They are not by nature the objects of his wrath, neither are they exposed to eternal torments, but thus is the sinful offspring of all mankind; Thou canst not see a worm crawling on the ground, thou canst not hear a snake hissing in the hedge, but thou mayest think these are not as bad as I am, these have no sin in their natures, God is not angry with these, as he is with mankind: For though History report of a devout man, who seeing a Toad fell a weeping, because of the goodness of God, who had made him a man, and not that Toad, yet upon the consideration of original sin, he might as deeply have mourned, because he was worse, than that Toad. Thou canst not see the fatted beasts driven to the slaughter, but thou mayest say, They are happier than I am, for they are killed, and there is an end of them, but I am a miserable and wretched man, born in sin, and if not cleansed from it, must necessarily perish to all eternity. Luther, while in the deeps, troubles and sorrows of heart, because of his sin, had this passage, Oh quoties optavi me uunquam fuisse hominem! He went from place to place, his heart aking and throbbing, crying out, Oh that I had never been a man! So that by sin a man is not only made like the beast that perisheth, but worse, for the beast perisheth totally, but so shall not he.

Fourthly, In our natural uncleanness is declared our manifest similitude and agreement with the Devils themselves, that we and they are now under the same consideration, for man is naturally unclean, and the Devils have this appropriated attribute all along the New Testament for the most part, that they are the unclean spirits. The Devil is an unclean spirit, and man is unclean in body and spirit; Hence because of this natural pollution, we are all by nature the seed of the Serpent; The Devils is said to rule in us, and we are therefore under his Kingdom, for being not born in a state of grace, but of sin, we are therefore under his dominion; and upon this supposition even in Austin 's time there were exorcisms used at the Baptism of Infants, which was not a Scripture institution, no more than giving honey and milk to the baptized child, which was very ancient, and yet now laid aside even by the Roman Church itself, that amongst other Rites in Baptism, they had this of exorcisms and insufflation, by which they signified, not that the child was possessed bodily with the Devil, but that it was under the power of him. This Austin instanceth in, to Julian the Pelagian, where he tells him, Ipse à toto orbe exufflandus esset, si huic exufflationi qua princeps mundi ejicitur for as contradicere voluist is; I mention not this to allow or commend that Ceremony, for it was an absurd one, though brought into the Church • etimes, for it had been happy, if the Church always had contented herself, with the pure, plain and sole institutions of Christ, but to inform you, what even the ancient Church thought about Infants new born, that they were wholly under the power of the Devils. Yea the Heathens had some kind of confused knowledge about this (as in time may be shown) for they had a custom with them of expiating and cleansing of their Infants, as being unclean.

Fifthly, This expression of uncleanness, doth denote our unfitness and unworthiness to come into God's presence, or to perform any holy duty, no more than a person full of his vomit or loathsomeness, or a man with the noisome plague sores, is fit to come into the presence of a great King: As the legal unclean person, was not to come into the Temple, or to touch any holy things; And this was typified in Adam, when he was cast out of Paradise, and flaming swords set to keep him out, all this denoted, That God had excommunicated Adam, and (as it were) all mankind in him, so that now they have no fitness or decency, no worth or suitableness to any holy duty. And certainly, this should deeply humble us, yea at this our hearts should tremble and move out of their places, to consider, that though none need God more than we do, none have more need to pray incessantly to him, yet such is our pollution, that we are not fit to pray, or to draw nigh to God, yea, our duties, while performed by us, in this our original condition, are a provocation to God, and they become new sins; for if no clean thing can be brought out of an unclean, then no clean prayer, no clean holy duty can come from thee, who art unclean. It is true, though we are thus polluted, it is our duty to pray; by our original Apostasy we are not freed from God's commands, we are bound to pray, and to pray with as holy and heavenly frame of heart, as Adam in his integrity, but though it be our duty, yet we have lost all power and ability: Yea, and besides this, there is an unfitness and unworthiness, even as when the frogs crept into Pharaoh 's chamber: And to this Bernard a • luded, when he called himself, Ranuncula repens in conspectu Dei, How dare such a loathsome frog as he, creep into the presence of so holy a God? Certainly, if the Angels, though without any such blemish, yea not having the least spot, do yet not cover their feet, but their faces, the noblest part (as it were) because of the glorious and holy Majesty of God, how much more must sinful and unclean man? Isa. 6. When the Prophet had beheld God in his glory, he crieth out, though a regenerated man, Woe be unto me, for I am of pollutea lips! This made him afraid to make mention of God: How then may every natural corrupt man, cry out, Woe be to me, for I am not only a man of polluted lips, but also of a polluted mind and heart!

Sixthly, This title of being naturally unclean, maketh us to be in the most immediate 〈◊〉 to God that can be. To say, Man that is born of woman had been miserable, frail, subject to dangers and outward evils, would not have denoted any immediate opposition to God, but calling him unclean and unholy; This showeth, that we are by nature in direct contrariety to what he is, for he is by nature pure and holy, yea it is that glorious Attribute which makes all others glorious, because his Wisdom is holy Wisdom, because his Power is holy Power, therefore it's admirable Wisdom and Power; Hence those Angels, Isa. 6. of all the Attributes of God single out that to celebrate, when they cry out, Holy, holy, holy; Now man is born unclean and unholy, being herein directly contrary to God: So that though man be endowed with many natural perfections, yet this original uncleanness defileth them all; he hath reason, but it's unclean reason; he hath an understanding, but it is an unclean understanding; he hath a will, but it's an impure and unclean will; So that of all the several Arguments, which man hath to humble him, he may choose out this, as the chiefest of all, crying out, unclean, unclean, unclean, why is it that upon the discovery of this contrariety to God, we do not more abhor ourselves?

Seventhly, This attribute of uncleanness, proclaimeth the absolute necessity of God's grace, and of Christ's blood, for these only can make us clean. Did a man truly consider, how it is with him in regard of his birth-estate, he would tremble to stay an hour in it, he would neither eat, drink, or sleep, till he be delivered out of it; for being wholly unclean, he can never, while so, enter into the kingdom of Heaven: So that as no legal uncleanness was removed, but with some sprinkling and washing, much less can any moral uncleanness be washed away without Christ's blood; therefore that is said, to cleanse us from all our sins, 1 Joh. 1. 7. and without shedding of blood there is no remission of sin, Heb. 9. 22. Oh then this natural uncleanness should teach us highly to esteem Christ's blood, for we could never weep water enough, though our heads were fountains to wash us, nothing can get out this spot, but Christ's blood! and this every Infant, though but a day old needeth; Christ's blood then must purify us, else we perish, and with this also there is requisite grace, both justifying and sanctifying, for these also tend to the cleansing of us; Justification that is partly a cleansing and awashing away of our iniquities, as God promiseth, Zech. 13. 1. He would set open a fountain for sin and uncleanness; a fountain, so that there is plenty and fullness of grace to wash away this filthiness. Thus also Ezek. 36. 25. I will sprinkle clean water upon you, and ye shall be clean from all your filthiness. Besides this, there is also grace sanctifying necessary, and this is a formal internal cleansing of us; so that because of this work of grace, we are made clean, yet not so, but that we need some washing daily, as Joh. 13. 10. He that is washed, needeth not save to wash his feet, for this uncleanness will not in this life be quite taken away, but is like that of the Leprosy, which stuck so to the walls of the house, that though it were scraped off, yet it would rise again, and so could not be removed, till the very house was demolished. Thus while death lay this house of clay in the grave, there will always be some uncleanness adhering to thee.

Use. Of Instruction. Can none bring a clean thing out of an unclean? Then this showeth, That those who from the youth up, have lived civil, ingenuous and chaste lives, are not to rest in this, for thy nature is foul and loathsome, as well as of all others, though thy life may be cleaner. The Snake hath a glistering skin, though she hath a poisoned body: Thus thou hast a defiled soul, an heart full of filthiness, though thy outward conversation be unblameable. Certainly, if an Infant but a day old be thus unclean, and needeth the blood of Christ to cleanse it: Doest thou flatter thyself with ingenuity and civility? Thou hast not less sinfulness and guilt in thee, than a child new born, yet that is a child of wrath, till cleansed: Oh then be 〈◊〉 of thy condition.

SECT. V.

Objections against this natural Uncleanness, answered.

THe Doctrine of our natural uncleanness and sinfulness by traduction from Adam, being established out of these words, we come to answer some Objections; That as the shaking of the Tree, makes it root faster and deeper, so doubts about it, when cleared, may the more confirm us.

The first Objection, which I shall bring, seemeth in express terms to deny any such uncleanness, at least to Infants of bellevers: So that it should seem, Because believers are clean; Therefore their children are brought clean out of them. The place that gives fuel to this Argument is known, being much vexed and discussed in these days, especially in the controversy about Poedobaptism, it is 1 Cor. 7. 14. Else were your children unclean, but now are they holy; where it is positively said, That the children, though but of one believing Parent, are not unclean, 〈 in non-Latin alphabet 〉 , that answereth the Hebrew word in the Text; yea the contrary to this is affirmed, That they are holy.

I shall not range into all the controversial Disputes about this point, only in the general we may say, That this place doth not at all contradict my Text, for Job saith, That by nature none can bring a clean thing out of an unclean, but if God by grace doth it, that doth not oppose Job; yea, we told you, some render the later clause interrogatively; Art not thou he alone, viz. that can bring a clean thing out of an unclean? Certainly, though no human or Angelical power can thus sanctify, yet God can; For, what do all those glorified Saints in Heaven made perfectly holy, but proclaim this, for they were once unclean, and impure, but now God hath made them fully clean without the least spot or blemish? Thus there is no contrariety between these two Texts, for one speaketh of what we are in a natural way, the other, what some are by a gracious and supernatural way.

But yet in the second place, It's good to have a more thorough discussion of these words, though not so amply, as polemical Divines have enlarged it; and the rather, because the Lutheran Divines do boldly and peremptorily charge it upon the Calvinists, as if they denied original sin in all the children of believers; And although they cannot be ignorant in what sense the Calvinists do explain this holiness of believers children, yet they constantly calumniate in this point, as if something would stick upon them howsoever.

Therefore in the third place, there are three or four Interpretations, that are competitors about this Text.

The first is of those, who by uncleanness do mean a spurious bastard-brood, and by holy, a civil sanctity, as it were, that is true and legitimate; as if the Apostles meaning was, in answering the doubt of a believer, Whether they might continue in marriage with unbelievers (for in Ezra 's time, all the Jews that had so married, were commanded to put away their wives?) did inform them, that their marriage would be lawful, otherwise their children would be bastards, but they were legitimate. Thus the Lutherans generally some of the Ancients are alleged also, and Musculus upon second thoughts cometh off to this Interpretation, confessing he had formerly abused it against Anabaptists. But this might easily be rejected, if it were our business in hand: For,

1. Marriage even among Heathens, is true lawful marriage, and their children are legitimate; for although their very marriage, as all things else are unclean to them in a sanctified sense, because they are impure, yet marriage in it self is a lawful thing to them, so that it is not to be judged fornication. And

2. The Apostles argument would not conclude, for those that doubted, whether their marriage was lawful, would also have doubted, whether their children were legitimate, and therefore this could not be an argument to prove their marriage lawful.

In the second place, There are some who understand this holiness of inward true inherent purity; so that their judgment is, that the Apostle saith, all godly parents have holy children, and if it fall out otherwise in some cases, they say, it's an indefinite, not an universal proposition, which if it be true, for the most part, it is enough; but experience seemeth to confute this; Neither is believer here taken strictly, for one who did in a saving way believe, but largely for one that did profess faith in Christ, and therefore is opposite to an Infidel; Now all that were not Infidels, were not presently, truly godly, though they did believe, as some are said, Joh. 2. To whom yet Christ would not commit himself.

3. Therefore there are those, who understand this of Heathenish uncleanness and Idolatry, and so they say, One born of believing Parents, is free from that, especially, if we do regard the hopes that are in his education: Therefore some expound this holiness only in respect of the designing and dedicating of such unto real holiness. Hence Estius he understands this, De filiis adultu, of children grown up; For it may be supposed, That if the unbelieving husband will not leave his wife, but abide with her, that therefore he will yield to her, and let her educate her children in the faith of Christ, and be no enemy, or opposet, thereunto; and 1 Pet. 1. 3. is brought to expound this place; so that they make this holiness to be only quoad spem, and disciplinam; For the believer may by an holy godly life, gain both the unbeliever and the children; and thus Jerome is said to answer a Question proposed by Paulinus, concerning this place; Lapide consents to this, and opposeth Calvin and Beza concerning this foederal holiness, as also Tirinus on the place, because the Church is not like a civil Commonwealth, but is a supernatural Society, saith Lapide; This is no Reason; for though it be a supernatural Society, yet God may give what spiritual privileges he pleaseth to them and theirs; and therefore Salmeron, he understands this holiness of a Church-holiness, that they are esteemed children of that; And in his Comment on that place, brings that Promise, which the Calvinists use to do, I will be thy God, and the God of thy seed.

Hence the fourth and last Interpretation, which is justly deemed most genuine and orthodox, is to expound this holiness of a Covenant and foederal holiness, of a Church-privilege, That being born, though but of one believing parent, yet they are not unclean, as Heathens and their children, who have no right or claim to any Church-Ordinance, but are holy by the gracious favor and Covenant of God, who taketh in believers and their seed. When parents are taken into the Church, their children also, or Infants are received in with them, not that all are made internally holy, only they have a right to Church-membership; and therefore the initial sign ought not to be denied to them: So that the hope of godly education, or to be candidates of the true faith, is not enough, but both are requisite, as Tertullian of old mentioned, both seminis praerogativa, and institutionis disciplina: Though therefore children of both, or one believing parent, are in this sense clean and holy, yet by nature they are unclean; neither doth this external holiness deliver them from inward contagion; Yea, suppose some should be regenerated in the very womb, as John Baptist was, yet this Text holdeth true in him; for he was by nature unclean, he had not the holy Ghost by natural descension from his parents, for then all children should be so sanctified, but it was God's grace and power that made him clean of unclean; John Baptist therefore was conceived in sin, and by nature a child of wrath, but the grace of God made him clean, yet not totally and perfectly, as if no uncleanness was in him; for even Job, though in so high a degree sanctified, yet speaks this truth in the Text, to himself as then, and at that time considered, not to what he was once before his conversion, but even in that renewed estate he was in, if God should cast his eyes upon him, and judge him with severity, he would find much uncleanness adhering unto him.

The second Objection is propounded by Socinus, who saith, It cannot be conceived, that one actual transgression of Adam should infect the whole nature of man, one Act cannot contract an habit of sin: So then he saith, It's impossible that one sinful act, should all ever defile Adam, and make him totally sinful, much less that it should infect the whole nature of man. And the Remonstrants they pursue this Argument, If ( say they, Apolog, pro Confessione exam. Cens. cap. 7. pag. 85.) that one act of sin did expel all grave in Adam, then it did it, either quatenus peccatum, as it was a sin, and if so, then every little sin the godly man commits, much more gross sins would cast him out of all grace, would root out the seed of God in him, which yet ( say they) the Calvinists will in no wise endure; Or it cometh so from some peculiar ordination, and divine appointment of God; If so, they bid us, bring out that order, and manifest such an appointment, that one sin only should deprive a man of the whole Image of God, when now one sin doth not, or cannot extirpate the habit of grace; but every godly man hath sin and grace also in him.

To this many things are to be answered:

First, That it is a vain and an absurd thing to give leave to our human reasonings, that such a thing cannot be, when the event discovers it is so. It is plain, That upon Adam 's actual transgression he was deprived of the Image of God he was created in. Adam therefore having lost that spiritual and supernatural life, we need not curiously dispute, how one stab, as it were of sin could kill him; Certainly, even the least sin is present poison, and would kill immediately, if God's grace did not prevent.

Secondly, That one sin may suddenly deprive the subject of all Grace it hath, appeareth plainly in those Apostate Angels, Did not the first sin? which was in them a thought or an act of the will, (what it was it is disputed) Did not that immediately throw them out of their divine and blessed Habitations? And by that one and first sin, was not a glorious Angel made immediately a black Devil? It is true indeed, We cannot say the Devils have original sin, In this sense, As if because when the first Angel sinned, all the rest sinned in him, as if all their wills were bound up in him; No, They all stood upon their own bottom, they all sinned personally and voluntarily by their own actual transgression, though happily it might be by imitation and consent to him that first sinned; yet for all this, we see plainly, that in every Apostate Angel, one sin was enough to deprive him of all the good he had, and to fill him with such inveterate enmity to all goodness, That the Devil, though of such natural light in his conscience, yet is not able to do one good work, or have the least holy thought.

Thirdly, Sin doth expel grace, both formally, or (as some call it) efficiently and meritoriously also; it expels it formally, as darkness doth light, as diseases do sickness, or death, life, and meritoriously deserving, that God should deprive us of all holiness, and deny any further grace to us. The Remonstrants they call this folly and absurdity, to say, Sin expels grace actually and meritoriously also; For if it do actually, what need is there of meritoriously? If a man actually put out his eyes, it's absurd to say, he deserveth by that to have them put out; Or if a man willfully throw away his garments, making himself naked, that he deserveth to be naked. But these instances do no ways enervate this Truth; for in that sin doth thus actually and meritoriously also deprive us of grace, we see the heinousness of it; one showeth, how sin is in it's own self like poison that presently kills, and the other, how odious it is to God, that if it did not of itself deprive us of spiritual life, yet it doth so provoke God, that because of it, God would not continue his daily grace to us. Besides, though sin doth formally expel the grace that is inherent in us, yet God's grace without us, his preventing cooperating and continuing grace, without which we could not abide a moment in the state of grace, that it chaseth away meritoriously only; So that Adam in his first sin did both chase away the Image of God in him, and deserve, that God should withdraw his assisting and preserving grace, without which he could not have continued in his good estate; yea, sin doth so meritoriously expel grace, that could Adam by his own power, have immediately recovered himself, and instated himself into the condition he was in, yet he deserved for that former transgression, that God should have outed him of all: As they say, A man that hangeth himself, if it were possible 〈…〉 to live presently again, the Law would adjudge him to death, for 〈…〉 of himself.

Therefore in the last place, you see, why every sin in a godly man, no, 〈◊〉 it be a gross sin, doth not immediately deprive him of all grace, as we see it did in Adam, and the Apostate Angels: Not that sin in itself would not do so in them, as well as in those, but because God entered into a gracious Covenant and Promise with every believer through Christ, to perpetuate his interest and union with him; so that if he fall, he shall have grace to recover himself, neither will every spark of grace within him be suffered wholly to be extinguished, although in Adam there was a peculiar reason, why his sin did infect all mankind, because (as Aquinas saith well) Adam in quantum fuit principium 〈◊〉 naturae habuit rationem causae universalis ex Adam, in that he was the 〈◊〉 of mankind, was a kind of universal cause, and so by his corrupt act, all mankind was corrupted.

Use Of Instruction, That nothing more is requisite on our part to be partaker of Adam 's sin, and to be made unclean, but natural generation and descent from Adam; It's true, there is on God's part also a Covenant, and his imputation, otherwise Adam 's sin would not have been ours, no more than other parents; but on our parts, there is no other way of conveying it, but by natural descent from him, whereas to be in Christ, and to partake of his divine benefit, there is required a supernatural work upon us, a spiritual insition, and incorporation of us into Christ, but to be a sinner in Adam, our very being born in a natural way, before we are able to know, or will anything, or to discern the right hand from the left, is enough to entitle us to it: Oh then with what shame, sorrow and holy confusion of face, should we think of this our natural uncleanness! How vile and loathsome should we be in our eyes? Oh the distance and contrariety that is between so holy and pure a God, and thou an impure and unclean wretch? If our righteousnesses are menstruous rags, how abominable then is our real iniquity?

SECT. I.

T He sad occasion of this Psalm is plainly set forth in the Inscription, David a godly man, after God's own heart, a Prophet, a King, who had been exercised under several afflictions, yet when arrived to peace, plenty and ease, falls into those foul sins of Adultery and Murder, which later was contrived with much deliberation, subtlety and bloodiness; Yet after some security in this sin, being admonished and awakened by Nathan, he repents and bitterly bewaileth these transgressions. So that in this Psalm is described a form for every Prodigal, repenting, and coming home to his Father; That David was only in a Lethargy, or Apoplexy, not quite dead, that the seed of grace, was not wholly extinct in him, is sufficiently proved against the Arminians by the Orthodox, though they deride, saying, The Calvinists Elect persons; The Albae Gallinae filii, They may do anything, commit any sin, and nothing will hurt them; But this is to mock and scorn at that special Covenant of Grace in Christ, made to those who are given to him by the Father; and indeed such present meltings and remorse of soul, upon Nathan 's admonition, without any rage, malice, or fury at the Prophet, who rebuked him, intimate, That the seed of grace was not quite overcome within him.

For the Psalm itself, that is Supplicatory, wherein David wrestleth in agonies with God, for to obtain mercy, using several Arguments; One from the Mercy, yea the multitude of mercy, that is in God: Another is, from the confession and deep sense of sin in his soul, he acknowledgeth it, and it is always before him, he never puts it out of his memory: Whither soever he goeth, and whatsoever he is doing, still his sins are (as it were) so many Devils appearing in horrid shapes before his eyes.

A third Argument is in the Text, from the aggravation of those actual sins he committed; They were not sins to be considered merely in themselves, but from the cause and root whence they sprang, even the defiled and corrupt nature that was in him, it being not so much those actual, though so horrid sins that made him so guilty, as that they did flow from such a defiled fountain within him: Thus he aggravateth those actual sins from the root and cause within him; For although he was regenerated, and so delivered from the dominion of original corruption, yet it was with him, as with Paul, The Law of sin did still war within him against what was good, sin dwelt in him still, and was apt upon all occasions, like a Delilah, to betray him into the hand of the Philistines, into the power of some soul transgressions. It is true, some have thought, that David speaks this to extenuate and lessen his sin; as if his meaning had been, Lord, it's true, I have committed these foul sins in thy sight, but they are the more venial and pardonable, because my nature is corrupt: It is no wonder, that being not an Angel, or a man in integrity, as Adam, or confirmed in grace, as the glorified Saints in Heaven, but the son of corrupted Adam, that I have thus tumbled into the mire; And it cannot be denied, but that this truth of our original corruption may be pleaded, both for aggravation to punish, and also for pity to spare: Hence Gen. 6. 5. Because every imagination of man's heart, was only evil, and that continually, therefore God was provoked to destroy the world by water, yet Chap. 8. 21. the very same thing, viz. because a man's heart is evil from his youth, is made a reason, why God will not smite the earth again with such an universal destruction. But it seemeth far more genuine and consonant to David 's scope in this Psalm, to make these words by way of aggravation; for David is humbling and debasing of himself, desirous to justify and clear God, and therefore he layeth himself as low, as possibly he can, digging into the very bottom of all that evil, which cleaveth to him.

In the words therefore we may take notice of the matter confessed and acknowledged with the introductory particle, to make it more considerable. It is not an ordinary or slighty thing, he is to speak of, and therefore he begins with that note Behold; This Ecce may be called the Asterisk of the holy Ghost, or the Bibles nota been; It is commonly used either for Attention or Admiration, or Caution; and it may have this threefold use here.

For Attention, the matter being of so great concernment, so little minded or believed by most men; for David doth not speak here, as if it were his particular case alone, as if none were born in iniquity, but him; yea, rather it followeth, if David, though so eminent and godly, so blessed by God, was yet born in sin, then no doubt, but all others are likewise.

Again, It may be a note of Admiration, because of the mysterious depth of this original defilement: It is unsearchable, and the more he considers of it, the more amazed and astonished he is; even as David at another time, Psal 19. crieth out, Who can understand his errors? when he hath set himself with his whole might, to sathom all the evil that is in him, yet he cannot do it: Hence Jeremiah, Chap. 17. speaking of this deceitful and desperate heart of man, because of the native pollution of it, saith, Who can know it? And then answers, It's God alone that searcheth it, God knoweth the depth of all that evil, which no man can reach unto.

Lastly, It may be a note of Caution [Behold] and take heed of it; for you see even David betrayed by it, the holiest man that liveth may quickly and suddenly fall into the most enormous sins, because of it.

In the next place, we have the thing itself confessed, and that is in two things.

He was shapen in iniquity, that is the first: The word is many times applied to the bringing forth of a child, and doth properly signify to bring forth with sorrow and pain; Hence some render it, I was born in iniquity, and so it may very well be translated; but if we render it shapen, or formed, then this showeth, That in the forming of the parts of the body, and disposing of it for animation, even then sin is there initially; so that before we are born, as soon as that mass is enlivened and animated, so soon is original sin in a man.

The other expression is, That in sin did his mother conceive him; The Hebrew word is, Did warm him, or nourish him; So that this doth not so much relate to the actual conception, as to that whole time his mother did bear him in the womb, all that while this pollution was in him. Hence Aquila renders it, 〈 in non-Latin alphabet 〉 , and the Septuagint 〈 in non-Latin alphabet 〉 , which though happily some might think it a fault in writing, 〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉 , yet there are those, who make that word emphatical, and say, it's a metaphor from the fowl, that is called 〈 in non-Latin alphabet 〉 , Pica, the Pie, that while building of her nest, is with great vehemency and violence compiling of it, breaking off the tops of twigs, and flying from place to place, as if some inward heat did transport her▪ Others make it to signify a multiform appetite from the color of that Bird. Well, howsoever it be, the word from the Hebrew is to be extended to that whole time, the child is carried in the mothers womb, being warmed and nourished there; So that not only, as Ambrose of old, we may say, Hominis ortus in vitio est, a man's birth is in sin, but as soon as ever that mass of flesh in the womb is informed and animated, so soon it becomes sinful. It is true indeed, the parts of the body are along while in forming before the soul be inspired, and sin is not properly, till the soul be united to the body, yet because that is part of man, and tends to it, we may say sin is there inchoatively and imperfectly, because it is in tendency to make up man, and therefore it was, that Christ being to be man, yet without sin was to be conceived by the holy Ghost, The very corpulent substance of the Virgin Mary, from which his body was made to be purified and sanctified by the holy Ghost.

In the last place, we are to take notice, in what he is thus formed and born, and that is also in two words, Gnanon and Cheteh, both which signify, that which is truly and properly a sin: So that it's plain, when David could have no actual will, or consent of his own, yet then sin and iniquity was truly in him. This place therefore is very evident and unanswerable, to prove this, That all by nature are born in sin. The Fathers of old, before Pelagius arose did expound it so, and generally after Austin 's time; The Popish Interpreters also grant it a clear place to prove this truth; yea, the Rabbins, they from hence also prove original sin, and say, it hath seven names in the Old Testament, whereof two that they mention, viz. The fore-skin of the heart, and an heart of stone, are without all doubt applicable unto it: Insomuch that they who deny this Doctrine, in these days, must needs willfully put a veil before their eyes.

It is true, Clemens Alexandrinus hath a passage, which would seem to enervate the force of this place, which the late Writer ( Vnum Necessar. pag. 395.) maketh use of, 〈 in non-Latin alphabet 〉 , ( Lib. Stromat. 3. sub finem ) But how much his Authority herein is to be regarded, appeareth, in that he maketh the mother (here spoken of) to be Eve; he calleth his mother Eve prophetically, saith he (though happily that doth hint something of original sin, else why should he name Eve? ) Besides, this Clemens doth a little before, speak strangely, which passage is taken notice of by the same Author, as speaking home to the point, 〈 in non-Latin alphabet 〉 , &c. Let them tell us, Where an Infant did fornicate? Or how he who had done nothing could fall under the curse of Adam? Bellarmine thinketh these words to be the objection of Heretics, and truly those books do well deserve their name 〈 in non-Latin alphabet 〉 , for there is so much confusion, we can hardly tell when the Author himself speaketh, Some would interpret him of actual sins, but the learned Vossius (Histor. Pelag. l. 2. pars 1. pag. 160.) saith Clemens did not fully understand the Doctrine of original sin; And Coccius (Tom. 2. Artic. 2.) the Catholic-Treasurer, from this very passage, saith, Clemens parum novisse de peccato originally videtur.

SECT. II.

Objections against this Ineerpretation answered.

BUt let us hear, what is objected by the Adversaries to this clear Text? And

First, It's said by some, That David doth not here bewail his own sins, but his parents in begetting of him, as if it was their sin he acknowledged, and not his own.

This is a miserable shift; for, First, David was not begotten in adultery, neither were his parents unlawfully joined together, therefore in begetting of him, they did not sin; for Marriage is honorable, if the bed be not defiled with adultery or fornication: Therefore if Adam had stood in the state of integrity, there would have been procreation of children; so that his parents did no more sin in this, than in eating and drinking, or any other lawful act God hath appointed, either for the propagating of the species, or conservation of the individuums.

Secondly, This Interpretation is against the scope of David in this Psalm, which is to debase himself, to humble himself from what is in him, not what is in others, I will acknowledge my sin, and my iniquity is always before me, and so proceedeth to bewail this original, or birth-sin.

Thirdly, If his intent were to confess his parents sins, why doth he instance in his mother only, In sin did my mother conceive me? he saith, Why did he not rather bewail the sin of his father, who begat him, who would have been a greater sinner, than his mother in that matter, if it had been a sin at all?

Lastly, It's good to take notice of what Bellarmine, in the Exposition of this place, though a Papist saith, It may be to prevent such calumnies, that future Heretics would raise, the holy Ghost in this Text would use no word, that did properly and directly relate, either to the fathers begetting, or the mothers immediately conceiving thereupon, for this might seem to attribute sin to that, which yet is of God's appointment, and if true, would necessarily condemn marriage, as unlawful; So that as he observeth, The words do properly relate to the child afterwards in the womb, when formed and nourished there.

A second Objection is, That what David saith here is hyperbolical. Thus the Socinians, David doth not mean, as if he were born in sin, but doth hyperbolically aggravate his wickedness, in that from his youth up he did quickly fall into sin, and they compare two places (amongst others ) Psal. 58. 3. Isa. 48. 8. where wicked men are said to be transgressors from the womb.

But first, Seeing David intends to abhor himself before God, there is no sense to go from the plain words, otherwise we might turn all the Scripture into tropes and figures, and so make no certainty at all; And as for those two places, they confirm this Text, for how come men to be transgressors from the womb, to act wickedness so early, to sin as soon as ever they are able to act anything? Doth not all this demonstrate they were born in sin?

Besides, those places are not parallel, for they speak of the facts of men after they come out of the womb, and in such particulars an Hyperbole may sometimes be admitted; but this relateth to David while in the womb, and not to his own action, but that wherein he was passive.

Lastly, Another Socinian saith, It is to be understood of actual sins, and not original, because it is in the Plural number, whereas original sin is but one.

The Answer is, That indeed the Septuagint, and so the Vulgar Latin they render it in the Plural number, in iniquities, &c. And thereupon it's disputed by the Schoolmen, Whether original sin be one or more sins? Some (though but few) say, it's more; Others, but one, and excuse their vulgar Translation, by saying, that it may be called sins in the Plural number, because it is the root of many, or because it being a body of sin, hath (as it were) many parts and members. Arminius likewise among other exceptions, brought this against their public Catechism, because it said Innata peccata in the Plural number, as if original sin were many sins: But all this Discourse is needless, for in the Hebrew it is in the Singular number, and so our Translators render it, and that David cannot mean actual sins, is plain, because he was born in this iniquity he speaketh of.

The Text then thus vindicated, first from the note of Attention, [Behold.] Observe,

That the true Doctrine about original sin, is not only to be believed, but we are diligently to meditate and consider about it. Behold (saith David) I was shapen in iniquity, &c. Great will be the spiritual advantage, that a man may reap hereby; but because I have mentioned many already, I shall now name but two or three, not spoken before.

SECT. III.

More Advantages accruing from the Belief and Meditation of this Truth.

FIrst, The man who deeply considers this, he will dwell at home much, he will much commune with his own heart, his work will be to rectify his inwards much, to attend more to his heart-work. Alas, how many do you see spend all their time in disputes about Religion in quarrellings and strises about this opinion, and that opinion, whereas if he were deeply sensible of that wound upon him by original sin, and how his whole soul is out of order, he would presently give over that way, he would say, I have greater work in hand, I have more necessary business to do? If a man's house were on fire, he would give over any disputes he had with his neighbor, and go presently to quench that: Thus the Pilot, when the ship is leaking, he would not attend to needless cavils, and in the mean time endanger his Ship; when thy vitals, yea thy very heart is diseased, thou standest disputing about the cure of thy fingers end: Oh how much better were it to be searching into your hearts, diving into the bottom thereof, then to spend thy time in useless disputes!

Again, If we did meditate on this more, We should not be so forward to judge and censure others, to be always meddling and talking of other men's infirmities, for we should find ourselves had enough at home.

Yea further, When men accuse in, and falsely slander us, charging this sin and that upon us: Now though we may bless God, and appeal to him, because of our innocence, yet we must withal confess, that if men knew all that stirreth in our hearts, as God doth, they would abhor us: Even Socrates, though an Heathen, when he was told, how men reviled him, What would they say (saith he) if they knew all by me? Certainly, there is no godly man, but loatheth himself more in God's eyes, because of this depth of pollution within him, then all the world can despise him, he is not more abominable in their eyes, than he is in his own.

Lastly, Hereby a godly man is provoked to walk with more fear and trembling, because David had this birth-sin, therefore was he so quickly tempted to those foul sins: Oh if God should not keep down, and by his Spirit mortify this body of sin, it would quickly break out even into a very hell! Thou carriest therefore fit fuel for any sin: Oh take heed, how thou comest near the fire of any temptation!

SECT. IV.

That we are sadly to bewail, and be humbled for this Original Sin all our days.

WE have considered the Introductory Note of Attention, and now proceed to the Matter itself, which is acknowledged and bewailed, and that is not actual sin, but the sin he was born in, even before ever his understanding and will, could put forth any actions. David (you heard) doth not here hyperbolize, he speaks it not only humiliter, but veraciter; he doth in his own experience, find that there is such a bitter root within him, such a corrupted nature, that if left to itself, would immediately flame out into most accursed and abominable transgressions; and therefore David knowing, that the strength of all his actual sins, was in this original, he composeth himself in a serious and affectionate manner to acknowledge that.

That we are not only to believe there is such a thing, as original sin in us, but we are sadly to bewail it, and to be humbled for it all our days.

This is not a truth in Divinity, that is to be in a speculative and barren manner disputed about, but we are to descend into our own hearts, to discern the woeful and bitter effects of it upon our own souls: It is not enough for you to be of this saith, That there is original sin, that it is the sin of the whole world, and of all mankind; but you are to take notice of, and to be affected with that particular and proper original sin, which difsuseth itself over thy whole man: Original sin is not one sin, as there is one Sun, and all partake of the light of it; or like one Intellectus agens, as some Philosophers dreamed, but it is in every man that cometh in the world, everyone that is born hath his birth-corruption; Therefore David doth not speak of that iniquity, as it is in all mankind, but as it was his case, and as he was born in it: So that it is not enough for you to say, It is true, it cannot be denied, but that all are sinful by nature, but you must come home to your own heart, you must take notice of the dung-hill and hell that is in your own hearts. Thus the Apostle Paul, as you heard, Ephes. 2. 3. to humble them, and to lay them low, that they might see all the unworthiness and guilt that was upon them, before the grace of God was effectual in them, he informeth them not only of those gross actual impieties they had walked in, but that they were by nature the children of wrath. But you may see this duty of bitter and deep humiliation, because of original sin, notably expressed in Paul, Rom. 7. most of that Chapter is spent in sad groans and complaints, because of its still working and acting in him. It was the sense of this, made him cry out, Oh miserable man that I am? Dost thou therefore flatter thy self, as if there were no such law of sin prevailing upon thee, when thou shalt see Paul thus sadly afflicted because of it? Therefore it is, that I added in the Doctrine, We are to bewail and acknowledge it all our lives; For Paul speaks here (whatsoever Papists and Arminians say to the contrary) in the person of a regenerate man, Who did delight in the Law of God in the inward man; and yet these thorns were in his side, Original sin in the lusts thereof, was too active, whereby he could not do the good he would, and when he did, he did it not so purely and perfectly, as he ought. So that you see, the work you are to do, as long as you live; Though regenerated, though sanctified, you are to bewail this sin, yea none but the truly godly do lay it seriously to heart. Natural men, they either do not believe such a thing, or they have not the sense of it, which would wound them at the very heart; Therefore we read only of regenerate men, as David, Job and Paul, who because of this birth-pollution, do humble themselves so low under God's hand. But let us search into this truth.

SECT. V.

Which needed not to have been, if Adam had stood.

FIrst, Take notice, That had Adam stood in the integrity God made him in, had he preserved the Image of God for himself and for his posterity, then there had been no occasion, no just cause for such self-abhorrency, as doth now necessarily lie upon us. Adam did not hide himself, and run from God, neither was he ashamed of himself, till sin had made this dreadful breach; In that happy time of man's innocence, there was no place for tears or repentance; There was no complaining or grieving, because of a Law of sin hurrying them, whither they would not, then Adam 's heart was in his own power, he could joy and delight in God, as he pleased, but since that first transgression, there hath become that grievous ataxy, and sad disorder and confusion, under which we are to mourn and groan, as long as we live, for as we necessarily have corruptible bodies which will be pained and diseased, as long as we are on the earth, so we have also defiled and depraved souls, which will always be matter of grief and sorrow to every gracious heart, so that they must necessarily cry out, Oh Lord! I would fain be better, I desire to be better, but this corrupted heart and nature of mine will not let me! The Socinians, who affirm, That Adam even in the first Creation, had such a repugnancy planted in him, and a contrariety between the mind, and the sensible part, that this prevailing made him thereby to commit that transgression, do reproach God the maker of man, and make him the Author of sin: So then this necessity of confession, and acknowledgment of our native pollution, was not from the beginning, but upon Adam 's transgression.

SECT. VI.

We must be humbled for a twofold Original sin, and seek from Christ a twofold Righteousness.

SEcondly, When we say, That original sin is to be matter of our humiliation and sorrow, we must understand that twofold Original sin heretofore mentioned, viz. Adam 's actual sin imputed to us, and that inherent or in-dwelling sin we are born in; For seeing the guilt of both doth redound upon our persons, accordingly ought our humiliation and debasement to be; Yea, Piscator thinketh David confesseth both these in this verse: In the first place, In iniquity was I shapen, or born, as he interprets it, viz. in Adam's iniquity; And in the second place, in (or with, for so some render it) sin did my mother conceive me, which is to be understood of that imbred pollution; howsoever it be, here it is plain, Rom. 5. that the Apostle debaseth and humbleth us under this twofold consideration, first, That we all sinned in him, there is the imputed sin: And secondly, That by his disobedience we are made sinners, there is our birth-sin: So that those who would hunger and thirst after Christ, finding a need of him, must seek for a twofold benefit by Christ, answering this twofold evil; First, the grace of Justification, to take away the guilt of all sin, and then of Sanctification, in some measure, to overcome the power of it, that as we have by the first Adam imputed and inherent sin, so by the second Adam imputed and inherent righteousness.

SECT. VII.

The Different Opinions of Men about Humiliation for Original Sin.

THirdly, There are those who make such an humiliation and debasement, as David here professeth altogether needless and superfluous, but they go upon different grounds: For,

First, All such who do absolutely deny any such thing, they must needs acknowledge all such confessions to be lies and falsehoods, that it is but taking of God's name in vain, when we confess such a thing by ourselves, if it be not indeed in us: For if Adam should have said, Behold, God created me in iniquity, and formed me in sin, would not this have been horrible lying to God, and blaspheming of his Name? No less is it; If their Position be true, That we are born in the same condition and estate that Adam was created in, derogatory to God, and a bold presumptuous lie, for men in their prayers to acknowledge such a sin dwelling in them, when indeed it doth not; So then, if this be true, That we are not born in original sin, then David doth in this penitential Psalm, fearfully abuse the Name of God, speaking that which is a lie, and a most abominable untruth; But whose fore-head is so hardened, as to affirm this? Yet all such who deny there is any birth-sin, they must also say, there is no confession to be made of it, neither are we to humble ourselves because of it.

Secondly, Others there are, that though they hold it to be a sin, yet (they say) it was absolutely forgiven in Baptism; and if it was then totally forgiven, what necessity is thereof confession and acknowledging it afterwards? That original sin was forgiven to all that were baptized, was the opinion of Austin, who yet did more earnestly propugn this Doctrine of original sin, than any of the Fathers: Yea in his time, these two seemed to be Catholic Doctrines of the whole Church, viz. an universal efficacy of Baptism in all Infants baptized, to purge away original sin, as also the necessity of damnation of those Infants which died without it. The Papists also, they generally conclude, That this original sin is forgiven to all baptized persons; and Socinus in his Exposition of this place, approveth this Position, That it is not to be confessed; Yea, it cannot be denied, but that some learned Protestants, adversaries both to Papists and Arminians, as Davenant, Ward, have affirmed also, That all baptized persons have their original sin forgiven them, and so dying in their infancy, must without doubt be saved.

Thirdly, There are others, and such are the Remonstrants, who affirm, That upon Adam 's fall. God entering into a new Covenant of Grace with fallen mankind, by Christ our Mediator; Therefore it is ( they say ) that none is damned for original sin, no not Heathens or their children, but that by the second Adam, viz. Christ, there is taken off all that guilt which came by Adam 's transgression. So that in this respect, they make the children of Heathens, and believers all alike: So that by these men's Positions, though going upon several grounds, we see it affirmed, That original sin is pardoned, and that before there is any confession, humiliation and sorrow for it; Whether indeed, though it be pardoned, some of the fore-mentioned Authors will not hold it necessary to confess it, and to beg for the pardon of it, may well be doubted, (I say, some of them) For how profanely and arrogantly doth a Remonstrant Adolphus Venator, in his Apologia contra Ministros Dordracenos, speak in this matter, as he is cited by Sandaus the Jesuit (for I have not the Book itself) in his Hydrus Hollanda, lib. 2. cap. 20. pag. 268.) where, when from the diversity of opinions about original sin, he concludeth, There is scarce any certainty about it, addeth, Etiam hinc intelligi potest, nihil esse, quia nemo in se reperiat, morsum conscientiae, vel accusationem suiipsius ob peccatum ante quinquies mille, & quingentos annos in Paradiso comissum; Ego saltem non sensi, nec credo Derdracenes fratres propter illud vel ingentem conscientiae stimulum persensisse, vel copiam lachrymarum profudisse: How wretchedly doth this man speak? Certainly David, and Paul had other apprehensions of this original sin, with the immediate effects thereof. For the Orthodox hold against the Antinomians,

Fourthly. Whatsoever may be the opinions of men about this sin, either denying it wholly, or making it universally pardoned to all mankind, or at least to some when baptized, of which more is to be said, when we treat of the effects of original sin; Yet from this example of David, and from other Texts of Scripture, we see, It is our duty, as long as we live in this world, to groan under it, and bewail our miserable condition, because of it.

SECT. VIII.

Repentance may be taken either largely or strictly.

LEt therefore David 's example here in the Text, be more to thee, than what ten thousand cavillers may say unto thee, only you must know, that when we speak of sorrow and repentance about this sin, we may take repentance largely or strictly for any kind of holy sorrow and humiliaton of soul, and that because God is displeased with us, because we have that which is contrary to his holy Law, and so is offensive to him, and damnable to us; and in this respect we are in a deep measure to humble ourselves for original sin, as being a most grievous and heinous sin, the guilt whereof would press us into the lowest hell, did not God's grace interpose, or else it may be strictly taken for a change of our mind, or an alteration of that purpose and will we once had: Now in this strict sense, though it be our duty with sorrow to be humbled for original sin, yet we cannot be properly said to repent of it, because it was not a sin ever committed by us personally, or through our own actual will. So that although we may not so properly (it may be) exhort men to repent of this original sin, yet we must press them to a deep and daily humiliation under it, and that not as a punishment, or an affliction only, but as a true and proper sin; So that as without confession and sorrow no actual sin will be forgiven unto a man, so neither will original sin, and therefore we do by consequence in the Lord's Prayer, when we say, Forgive us our sins, pray not only for the pardon of actual sins; but original also, whatsoever the Remonstrants say, neither is their Argument against it of any worth, when they say, then the meaning likewise is in the clause following, That we forgive men their trespasses, and their original corruption against us, for the comparison lieth not in the Nature of the sins, but the manner of forgiveness; otherwise, when the Church prayeth for the pardon of Idolatry, or any sin against the first Table, adding, As we forgive others, the meaning should be, As we forgive them their Idolatries, or sins against the first Table, which would be absurd and blasphemous. Besides, we are not only to forgive the actual trespasses of those who wrong us, but even their thoughts and inclinations to hate us; If therefore original sin be a sin, and will damn us without Christ's blood, and God's gracious pardon thereby, then we pray for the pardon of 〈◊〉 in the Lord's Prayer, and we are all our life long, because of the relics of it in us, to humble ourselves, because of it; And although because Walaeus, an eminent Divine spake of, Reliquiae peccats originalis. The Remonstrants call it an absurd phrase;

If original, why then are they called the relics of it? Yet we may say, The phrase is very proper, for it supposeth original sin not to be wholly extinct, but busy and acting, even in the godly, and therefore we may truly say, Paul, Rom. 7. complained of the relics of it.

It is our duty (we heard) from this example of David, to humble ourselves for the original sin that is in us, as long as we live. Hence whatsoever Austin said at other times, yet in one place he spake most truly in this point, Propter vitium quantum libet praeferimus, esse nobis necessarium dicere dimitte nobis debita nostra, cum jam omnia in Baptismo dicta facta, cogitate dimissa sint. (Epist. 29) Because of original sin, although we have never so much profited, yet we are to pray, that God would forgive us our sins.

This truth is the more diligently to be pressed upon us, by how much the more doctrinal opinions have risen up against it; for those that deny any such thing, they must needs make confessions of it to be a lie, and a mere mockery. And as for the Papist, though most of them hold original sin to be truly a sin, yet they say, Baptism is instituted for the remission of that, as repentance is for actual sins: So that it should seem by their Doctrine, Confession and godly sorrow are required only to take away actual sin; but as for original, Baptism in the very opere operato doth remove it; for no Infant can put an obex to hinder the effect of that Sacrament: Hence it is that Almain a rational Schoolman, ( Opus. de peccato orig. pag. 72.) maketh this Objection,

Therefore such a man, in his opinion, is to repent of that sin which was the obex, and then when that is repented of, original sin is forgiven by the very receiving of Baptism. I bring this instance, to show, That according to the Popish Doctrine, which yet holds original sin, yet there is to be no sorrow, no contrition or confession, yea that we are not to have a nolition of it, because it was not committed by our freewill. Bellarmine likewise ( lib. 1. de Sacramento Baptismi, cap. 9) saith, Originale paccatum non est materia poenitentiae, nemo enim recte poenitentiam agit ejus peccati, quod ipse non commisit, & quod in ejus potestate non fuit: Although Onuphrius (De poenitentia Disp. 3. Sect. 1. Quaest. 5.) brings out of Aquinas that distinction I mentioned before, viz. of Repentance taken strictly and largely, and in this later he joineth with Aquinas, holding it necessary for original sin, opposing Medina, who affirmed, But our Doctrine out of this Text, will endure as gold and precious stone, when that error will be Conte •• ed as hay and stubble: For as actual sin, so neither original sin will be forgiven to any persons grown up, unless they do acknowledge, and with true 〈◊〉 of heart bewail it; so that many commands which are to confess 〈…〉 , to bewail it, and to abhor ourselves, because of it, as also to pray ea ••• lie and fervently for pardon, must extend to original sin, as well as actual neither is Baptism a Seal of the pardon of original sin only, but of all 〈◊〉 sins to grown persons, which shall by faith make an holy improvement of that Ordinance, only it is true, as was hinted before, there is some difference in our godly sorrow for original sin, and for actual.

SECT. IX.

The Difference between Godly Sorrow for Original Sin and Actual.

FIrst, Repentance, or change of our minds and wills, is not strictly and properly for original sin, because that was not actually committed by, us neither was it ever in our own single persons to have prevented it, yet in respect of sorrow, detestation, and self-abomination, so we are as much, if not more, to bewail our selves, than for actual sin.

Secondly, Again, In actual sins, there is this necessity in our repentance, That we do so no more, he only truly repents, that doth not commit those gross sins again, at least not habitually or customarily, as our Savior said to one, Go thy way, and sin no more; but this will not hold in original sin, we cannot say, we will have it no more within us, we cannot say, this Jebusite shall abide no longer within our borders, for we shall always carry about with us this body of sin.

And therefore in the third place, Original sin and actual differ exceedingly in this, That actual sin when pardoned, both the sin itself, and it's guilt is removed, but in original sin, though the guilt be removed in the godly, neither is it imputable to them, yet the sin itself in some measure and power remaineth with us, as is more largely to be shown in time; Only you see some difference there is, in our sorrow and humiliation, between original and actual, yet not such, but that in respect of deep confession, and humble acknowledgement, both are alike; so that we cannot have any pardon of either without such contrite hearts, as the Scripture speaks of; and it is good to consider the grounds, why we ought to be greatly debased, and to lay ourselves so low under this consideration.

SECT. X.

Reasons why we must be humbled for Original Sin.

FIrst, Because original sin is in some sense all sin; It is the universal contagion of all the parts of the soul; it hath Maculam universalem, all actual sins they have only their particular spot or stain, and do more immediately pollute that power or faculty of the soul, it is immediately subjected in, as blindness of mind doth properly infect the understanding, not the will or affections: so contumacy in the will, doth not but by consent or sympathy, as it were, infect the mind, but original sin doth pollute all over, it's like a Gangrene over the whole body, whereas actual sins are like so many several sores: Thus original sin is universal subjectively, there being no part of a man, no not his mind, or his conscience, but it is all over defiled, whereas no actual sin hath such a general defilement with it: Oh then what cause is here, why our hearts should bitterly mourn and even roar out, for this sin makes thy soul all over like a Blackmoor! Thou mayest behold thyself in the glass of God's word, and not see one fair spot; it is a leprosy upon the whole soul, so that it leaveth nothing good in thee. It's true, the substance and faculties of thy soul are left still, yet they are so corrupted and vitiated, that in a moral consideration there is nothing whole or sound in them.

Secondly, From hence it is, That it hath as it were an universal guilt, it makes the understanding guilty, the will guilty, the affections guilty, even guilt all over; Every actual sin hath its proper formal guilt; the guilt of theft is one thing, the guilt of adultery is another thing, but now original sin is as it were an universal guilt: As God is that bonum, in quo omnia bona, so in some sense original sin is that malum, in quo omnia mala, not only effectively, of which in the next place, but because of the general guilt accompanying; For as it hath a general maculam, so it must have suitably a general reatum. This is greatly to be laid to heart; for as original righteousness was not the perfection and glory of one faculty only, but the universal rectitude and general harmony of the whole man; Thus original sin is not any particular guilt of one kind of sin, but it's the ataxy, the dissolution of that curious workmanship which God at first made in man, and so is a general guilt; and therefore the more are we to bewail this condition, saying, Lord, It is not one or many sins, it is not this, or that peculiar guilt I am to humble myself for, but I am all over guilty, as the Land of Israel is said to be, Isa. 1. 6. From the sole of the foot to the head, there is no soundness, nothing but wounds and putrifying sores. Thus are we to judge of our selves in respect of this overspreading contagion.

Thirdly, We are greatly to bewail and humble ourselves under this birthpollution, Because it's the fountain and root of all the actual evil we do commit. This is enough, if there were no external temptations to plunge us into all impiety. I shall not here dispute it rigidly, Whether every sin committed, because of that original defilement within us, of that we are to speak hereafter. It is enough, that the Scripture doth attribute all actual evil to this, as the cause, Jam. 1. 17. Everyone is tempted and drawn aside by the lust which is within him; and out of the evil heart, as an evil treasure, our Savior saith, Mat. 12. 35. proceed all evil thoughts, words and actions. Thus also Genes. 6. The imaginations of the thoughts of a man's heart are evil, and that continually, but of this more in its time; only take notice of this consideration in this place, as a full and clear ground, why thou shouldst with all thy might all the days thou livest, abhor thyself, and loath thyself: It's from this original sin David 's adultery and murder did flow: And thus there is no actual iniquity, which lieth as a load upon thee, but it did flow from this bitter fountain at first: Wilt thou therefore condemn the fruit of a Tree, and not much rather the root? Wilt thou abhor the stream, and not much rather the fountain? Oh remember that here lieth the strength and power of sin, and therefore the strength of thy sorrow ought to bend that way likewise.

Fourthly, We are deeply to humble ourselves for this birth contagion, Because in itself it is a most grievous and heinous sin. It's a dispute, Whether original sin be not gravissimum peccatum, the heaviest and greatest sin that is; It is true indeed, many sins may exceed this in several respects, but yet if we lay all things together, we have cause to judge it the heaviest sin that is; For although Bellarmine minceth the matter, and saith, it is minimum, peccatum, the least sin in this respect (though he acknowledge it very heinous other ways) because it hath minimum de voluntario, yet we must not judge of the greatness of a sin by a Philosophical notion, but according to the judgment of God, who best knoweth the heinous nature and guilt of sin; now by God's punishing of it in such a manner, it appeareth to be the greatest sin, the event doth demonstrate it; In that we read not of any sin punished by God in such an high degree, as original sin was in Adam our first parent, in whose loms we are; For whereas all other sins bring only the temporal and spiritual curse upon the offender himself, this doth upon all mankind: Indeed God doth visit sometimes the sins of Parents to the third and fourth generation, but here it is as long as there shall be a generation: And besides, it's not only temporal evils we suffer for Adam 's sin, in which respect many may suffer for other men's sins, as in Achan and David 's case, but it is in spiritual destruction likewise, all mankind is obnoxious to eternal damnation for this transgression: That therefore must needs be an horrid sin, and of a crimson nature, for which we see God to be so sevre, yea not only mankind, but all the creatures likewise are cursed for this; so that had not God provided a new Covenant of grace for some of mankind thus fallen, the whole race of men, would have been eternally damned, and that for this sin alone, though there had not been one actual sin committeed in the world by any one man since the fall: Oh then tremble under this consideration, because the anger of God is thus stirred up against that one sin, morethan all the sins that are committed! For though the sin against the holy Ghost be in this respect more terrible than original sin, because God will never pardon that, whereas original sin is pardoned to all believers, and as Antiquity hath thought, even to Adam himself; yet in other respects, original sin is in a more extense and universal manner cursed than that: Do not then go to extenuate this sin, to say, It was but the eating of some for bidden fruit; or original sin, it hath none of my will, I cannot help it (for we join original, imputed, and inherent at this time together, because of their inseparable connection;) but rather consider the great anger of God that is gone out against all mankind, because of it, and then thou wilt look on it with the same abborring eye that God himself doth.

Fifthly, We are greatly to bewail this original defilement, Because it makes us wholly incurable, it depriveth us of all spiritual ability and power to recover ourselves; We are thus shapen in iniquity, and so must live and die, and go to hell in it, if God's grace doth not interpose: Doth not Job, Chap. 14. 4. make it impossible for any man, to bring a clean thing out of an unclean? So that all mankind is born in an absolute impotency to help itself, if we would give thousands of worlds to come out of this lost estate, we could not help ourselves: Hence it is that the Scripture attributeth all the good we have to the alone free grace of God.

Sixthly, We are to bewail it, Because it makes us senseless, stupid, depriving us of all spiritual sense and feeling: So that by it we are put into this sad perpiexity, for none need, or are bound more to bewail this sin, than an unregenerate man, and yet he cannot send forth the least sigh and groan, because of it: So that hereby we have contracted such an unavoidable exigency upon us, that we cannot turn ourselves any way; mourn and cry we must for this pollution, yet mourn and cry we cannot, because this is one inseparable effect of it, to take away all tenderness and mourning: Hence the stony heart mentioned by Ezekiel, Chap. 11. 18. is in a great measure original sin: Till therefore we are regenerated, as we see in David, Job and Paul, we cannot truly mourn under it.

Lastly, This is a work to do as long as we live, Because it's inseparable from our natures, while we live in this world. God indeed could in our life time, wholly free us from it, as well as at death, but he lets these relics continue, that our triumph at the Day of Judgment may be the greater, Vivum captivum reservantur ad tryumphum, Captives are preserved alive for the greater trymph; And the rather God doth this, that so even his very Paul's, his most eminent and choicest servants may have matter of debasement within themselves, and more earnestly groan for a day of Redemption.

SECT. I.

I N the beginning of the Chapter, the Apostle informeth us, That no Gospel privileges, or Evangelical grace amplified to the highest, may encourage to sin, for the Apostle maketh an Objection himself from the Doctrine he delivered; If grace abound where sin doth abound, then why may not we sin more, that grace may abound more? Thus there have always been some who have turned bread into stones, and fish into serpents, making the grace of God to exclude our duty, and a tender care against sin. But the Apostle, as if blasphemy were in this Objection, trieth out, God forbid; You see with what indignation and detestation we should look upon all those Doctrines, which under pretence of advancing Grace, do cry down Duties and an holy life, making it a legal and a servile thing.

Now the Apostle bringeth an Argument against indulgence in sin, notwithstanding God's grace, Because we are dead to it, and then how can we live to it? Would it not be a monstrous, and an afrighting sight, to see dead men come out of their graves, to live and walk amongst us? Thus also it ought to be no less wonderful, yea terrible, to see a Christian give himself to any evil way. And that we are dead to sin, he proveth by our Baptism, concerning which he speaks admirable and sublime matter: So that if we consider what great things are here spoken of it, we may wonder to see, how cold and rare our meditations are about it; for he makes it to be that Sacrament, in the right use whereof▪ we put on Christ, yea that thereby we are engraffed and implanted into him: Hence ver. 5. he useth that word of being planted into him; a metaphor from the Husbandman, who by planting his Science into, another stock, doth thereby make it partake of the life or death of the Tree; if the Tree liveth, that liveth; if the Tree dieth, that dieth; so it is with us and Christ. By the phrase then is intended no more than our communion with, and interest in Christ, and that both in his death, and his resurrection: For you must know, that the Scripture doth not only make Christ's death and resurrection to be the cause of the death of our sins, and of our spiritual resurrection to holiness, but also makes them types and resemblances of such things in us, That as Christ died in his passable body, so we should die to sin; and as Christ after his death did rise again to glory and immortality, thus we should rise out of sin, to walk in newness of life, and both these are signified in Baptism.

1. Our Communion with Christ in the efficacy of his death and resurrection.

2. The Representation of this; that what was corporally done to Christ, should be spiritually fulfilled in us; and therefore some think, that the Apostle doth allude to that primitive Rite and Custom which was in baptizing; when the baptized party was first put under the water for a little season, which represented Christ's burial, and our death to sin. 2. There was the emersion, or rising again out of the waters, which signified Christ's Resurrection, and also our rising again to holiness and godliness.

This is the Sum of the Apostles discourse concerning Baptism in its sacramental signification, which he amplifieth further in my Text, and that as a reason, why we should not live to sin who were baptized into Christ, viz. Because our Old man is crucified with Christ; Both because Christ in being crucified did subdue thereby the dominion of sin, and also we are to do to the body of sin within us, what was done to Christ's body, to crucify it, and thereby to destroy it. There is nothing more to be inquired into in the Text, but what is meant by our Oldman?

They limit it too much that understand it only of the habit, or acquired custom of sin, which we live in before Regeneration, as Grotius seemeth to understand; But we are to take it, as both Popish and Protestant Commentators do interpret it, for that vicious and corrupt nature, which we all derive from Adam, putting itself forth into several lusts and ungodly actions, whereby there is an habituated, inveterated custom at last in sin; so that although we may understand lusts and actual impieties with long custom therein, under the phrase of the Old man, yet principally and chiefly we are to interpret it of that polluted nature we have from Adam; and this will easily appear to be so, if you consider the other two places, where this expression is used, Ephes. 4. 22. That ye put off the Old man, &c. and that ye put on the New man. Col. 3. 9, 10. Ye have put off the Old man with his deeds, and have put on the New man. Where,

1. You see the Old man is distinguished from the effects and deeds of it, which are actual sins. And then

2. Old man and New man are made two immediate opposites; now the New man is plainly expressed by the Apostle, what it is, viz. not so much actual holiness, as the Image of God repaired in us, so that as the New man is the Image of God, and that holy nature repaired in us, so the Old man is the contrary to this, viz. a deprivation of that Image of God, and and an universal pollution of all the whole man: So that whereas sometimes the word Old is used absolutely, as the old Serpent (there is no new Serpent) which is the Devil; So here its used comparatively, and called Old in respect of the New man, the work of grace succeeding therein.

SECT. II.

HAving therefore hitherto shown the Quod sit of original sin, That there is such a thing, maugre all adversaries, and that by the mouth of two witnesses out of the New Testament, and two out of the Old (not but that there are many more, only I shall (God willing) treat on them upon some different notions.) I now come to inform you of the Quid sit, What it is; for here is much opposition likewise; And because in knowing what a thing is, there is the Quid nominis, and Quid rei, what the name is, and what the thing is.

I shall first begin with what the Name is, for that way Socrates did use to commend, from the name to go to the nature of a thing: And whereas this native-pollution hath Scripture names, Ecclesiastical, used by the Fathers, and Scholastical used by the Schoolmen, yea the Rabbins say, it hath seven names in the Old Testament. I shall only pitch on the Bible names, and that not universally, but upon some eminent and chief ones, which it hath in the Scripture, from which alone we shall be best able to discern the nature of it.

The first whereof is here in the Text, wherein it is called the Old man; From whence observe,

That the natural or birth-pollution we are barn in, is called by the Scripture, The Old man that is in us.

Several names indeed the Scripture giveth it, and some are applied to it by Divines, of which, yet some question may be made; as when Christ is said, to be the Lamb that takes away the sin of the world, John 1. 29. By that they say is meant original sin, for that is not so much my sin or thy sin, as the sin of the world, and therefore he speaketh in the singular number, The sin, not the sins of the world; but this is not so probable, for Christ came into the world to take away not only original sin, as some Papists have thought, but actual also. Others apply that of Heb. 10. to it, The sin that doth so easily beset us; And indeed that is a very proper word to explain original sin; but whether the Apostles scope be so immediately to point at that, may be further inquired into. I shall therefore take only some few clear and undoubted Titles, that the Scripture giveth to it, of which this in the Text is a notable one, The old man; And before we inform you, how comprehensive this is, let us remove a twofold mistake, or erroneous apprehension that may be about it.

SECT. III.

Two Mistakes removed.

THe first is that of Flaccius Illyricus, who because the Scripture useth such concrete and substantive terms about original sin, calling it a man, a body, therefore he erred in a contrary extremity to the Pelagians; and some Pontificians, making original sin not to be an accident, but the essence and substance of the soul; but of this more when we come to search out the nature of it; only you must know, that original sin is not the substance of a man, but an universal disease adhering to it; as the Leprosy in a Leper, it's not his body, it's not his corpulent essence; the body is one thing, the Leprosy is another thing; and thus in man, his soul and body are one thing, his original corruption is another thing: Though as in an universal Leprosy, you cannot touch one part of the body, but it is infected; so neither can we name one part of the soul, but it is polluted; we must therefore distinguish between nature and sin, to avoid Flaccianism; yet we must not separate or divide one from the other, to avoid Pelagianism; but of this more in its time.

Secondly, We must not conceive that it's called the Old man, because of any impotency or weakness, as if it were not able to put forth into vigorous acts and lively lustings of sin, as old men have all their natural strength and vigor decaying: No, though it be called the Old man in us, yet it's constantly working, drawing aside, captivating and enflaming of us, yea making war daily against anything of God within us.

These things premised, let us consider, why the Scripture giveth it such a name, for it might seem a very harsh exposition, to call that which is an accident or a quality in a man, by the name of an Old man.

SECT. IV.

Why Original Sin is called Man.

THerefore let us see the reason, why it's called Man, and then the Old man; original sin may be called a Man,

First, Because that so far as we are men, quanti sumus, we are all over polluted; So that the old man is the whole man polluted in this sin before he be regenerated: Insomuch that this phrase may sadly and deeply humble us, that the Scripture gives the name of man to sin, as if that were all we are: Hence (as you have heard) to walk as a man, to speak as a man, is to do a thing sinfully, as far as thy humanity reacheth, so far thy pollution reacheth; So that the very calling of thee a man may greatly debase thee; for though thou art a rich man, a great man, yet this Old man doth infect thee.

Secondly, In that original sin is called a Man, there is implied the Subject of it to be every man, as well as every part of man, Totus homo, and totum hominis, yea ad omnis homo, not one exempted that is by natural propagation: So that every little Infant hath this Man in it; Everyone that needeth a Christ, that wanteth a Savior, hath this Old man abiding in him.

Thirdly, It's called Man, Because of the heap or collection of all sin that is in it; For as a man is not one part of the body, the finger, the eye, or the hand, but the whole Compages and Fabric of all the parts united together. Thus original sin is not one particular sin, but the mass or spawn of all; It's not a stream, but the ocean, and therefore this showeth the horridness also of it, that it is the womb wherein all sin is conceived; Let a man be totally cleansed from this, as the glorified Saints in Heaven are, and then no actual sin can come from him.

Lastly, It's called a Man, Because of the intimate and tenacious adhesion of it to the whole man, there being no way to sever our Natures and that, while we abide in these mortal bodies: So that it supposeth sin to be in us, as fire in the iron when it is red hot (though there is some dissimilitude also) that we cannot see the color and substance of the iron for the fire, nothing appeareth but fire; Iron though of itself black and cold, yet by the fire in it is altered; so the soul of a man; yea the whole man that was at first made upright and holy; now through this pollution manifests nothing thereof, yea the clean contrary; instead of the Image of God, there is the image of the Devil, there appeareth nothing but of the sin and the Devil in a man; for if Paul could say, He no longer lived, but Christ in him, Gal. 2. 20. when yet grace was not full and complete in him, How much rather may we, while abiding in our natural estate say, We no longer live, but sin in us, for sin moveth all, and doth all, having full dominion over us?

SECT. V.

Why it is called Old-man.

IN the second place, It may be called the Old man; First, Because it came from Adam the first man, and most ancient: Thus it is a sin of great antiquity, it hath been in the world ever since Adam 's transgression; Most things have had their times and their seasons, but this hath been always; There was never any age, wherein men were not born sinful, though some actual sins have abounded more at one time than another, though Adam be dead thousands of years ago, yet the sin liveth and is propagated.

2. It is Old, Because it is from every man's particular beginning: Thou canst not think of the number of thy years, or how old thou art, but thou mayest with groans remember also that sin is just as old as thou art; Hast thou lived to threescore or an hundred years, even thus old sin is? Alas we are apt to complain of old age, to count it a disease; we say, Alas now our best time is gone, we are weak old men: Oh but there is an old man within that is more to be lamented!

3. It's the Old man, Because of the crast and subtle ways that this sin hath within us: Insomuch that Jeremiah complaineth Chap 17. None can find out the depth of sin, none but God can search thy heart: This is the old subtle fox within thee, and therefore it's said to deceive and to tempt us.

4. It's the Old man, Because it is to be renewed; That which is old (saith the Apostle) is to vanish away. The Old Testament was removed that the New might succeed. Thus the Old man is to die, is to continue no longer, that the New may be established in us.

Lastly, It's called the Old man, Because there is no loveliness or comeliness in it; For old age is like winter, making the blossoms of beauty to fall: Thus the name Old man argueth the uncomeliness of it.

Use. Of Instruction, To acquaint yourselves with this Old man in you, young and old, rich and poor, all have this Old man, that will at last betray and damn you: Oh consider you carry your own bane about with you, out of thy own bowels, thy own heart, will arise that which will destroy thee, and this Old man is in everyone; The Pharisees told the blind man, He was wholly born in sins; They thought it was the condition of some miserable afflicted people to be so born, but it is the condition of all, and therefore expect no heaven or slavation, till this Old man be crucified, and the New man repaired in thee.

SECT. I.

T His Chapter is the common seat and proper place, wherein the nature of original inherent sin is expressly handled; so that he who by reading of this Chapter shall not be convinced that there is such a thing as original sin, and that in some measure putting itself forth in the godly to their great grief and misery, I think we may say, he would not believe any such thing, though men should rise from the dead, and come and preach it to us. I shall in time (God willing) fully improve the chief matter herein contained; for herein is described that Christian conflict which is in all the godly between the regenerate and unregenerate part, as also the consequents thereof: For the present, I must take two Hypotheses, or Suppositions for granted, which in time (God willing) I shall fully prove.

The first is, That the Apostle speaking of such a sharp combat within him between the Law of his mind, and the Law of sin, doth not assume the person of another, as of a carnal unregenerate man, or a Legalist convinced by the Doctrine of the Law, yet his heart carrying him in the clean contrary way, but speak it of his own Person, and that as regenerated. The former way go the Arminians, and some Papists, and all Socinians, but the later way generally go the Protestants, even as Austin of old, retracting the former opinion he once had; yea the best and choicest Commentators of the Papists, Salmeron, Pererius, Estius and Lapide, &c. do adhere to this Exposition. So that you must not think, that the combat here spoken of, is like that which Aristotle describes his incontinent person by, that doth like videre and Probare meliora, but deteriora sequi, which is only a fight between an enlightened conscience, and a corrupt heart. Nor

2. Is it like those preparatory and initial works anteceding sometimes conversion, which Austin doth notably speak of in himself, desiring to be freed from sin, and yet afraid his prayer should be heard; so that he was always going, but yet never did thoroughly go to God, till at last he found that gratia Dei vorti cordis, which no hard heart can resist, because it is given on purpose to take away the hard heart: But the Apostle doth here not only doctrinally affirm such a thing as original sin, but experimentally he declareth the actings of it: So that he doth not only write a doctrinal and dogmatical Truth, but also an History of what he observed in himself.

The second Supposition to be granted is, that by flesh the Apostle doth not only mean the sensitive or sensual part, but the whole man, so far as corrupted. So that with the Apostle, the soul is flesh, the understanding, the will, are flesh, because all are corrupted with original sin; Of which more in its time.

These two things premised, you may know, that this Text read is the Epilogue or summary Conclusion, which the Apostle makes from that doctrinal and practical discourse about himself (to wit) that there are two principles in him, two selves, two men, as it were; There was both a sweet fountain and bitter within him, and from these did flow two suitable streams, The Law of the mind, did incline him to serve the Law of God, but the Law in his members, the Law of sin; Not that the Law of sin and members are two distinct things, as Calvin and Beza thought, making the Law of sin, to be original sin, the Law in the members to be the actings and stirrings of this in the whole man; for ver. 23. The Law of sin is expressly said to be in the members; And whereas the Apostle in that verse saith, He seeth a Law in his members bringing him into captivity to the Law of sin, that doth not argue a distinction between these, but according to the use of the Scripture, the Antecedent is repeated for the Relative; the sense being. That the Law of his members did bring Paul into captivity to it, notwithstanding the Law of the mind with in him, as Gen. 9. 16. I will remember (saith God himself) the everlasting Covenant between God (that is myself) and every living creature.

We see then in these words, that the Apostle giveth another name to that original sin, which dwelleth in him, he calleth it very emphatically The Law of sin in him; Original corruption is even in Paul, though converted, how much more in all unregenerate persons by way of a Law: From whence observe,

That the Scripture calls original sin the Law of sin Within us.

SECT. II.

TO understand this, take notice of these things:

First, The Apostle in his Epistles doth delight to use the word Law, and that when speaking of contrary things, The Law of God, the Law of Works; This he mentioneth properly, but then he calls it, The Law of faith, because the Hebrew word for Law, signifieth no more than Doctrine, for Torath either comes, they say, from a word that signifieth to appoint or teach, or from a word that signifieth to rain, because (saith Chemnitz ) as the rain is gathered together in the clouds, not to be kept there, but to be emptied on the earth, that so it may be made fruitful. Thus the Law of God was appointed by God, not merely to be written in the Bible, but also to be implanted in our hearts. The word then in the Hebrew signifying Doctrine in the general, no wonder if the Gospel be called, The Law of Faith; So Regeneration, Rom. 8. is called, The Law of the Spirit of life; as in other places it is, The Law of God written in our hearts; but the Apostle doth not only apply it to these things, but especially in this Chapter he calls it; The Law of sin, not sin only, but the Law of sin, and the Law in our members; why the Apostle doth so, you shall hear anon. Only

In the second place, you must consider, when the Apostle calls it, The Law of sin, it is in an improper and abusive, or allusive sense; for a Law properly is only of that which is good, the matter of a Law, must be honest and just, because a Law is pars juris, and Jus is à justo; Therefore Aquinas saith, That unjust Laws are rather violentia, than leges. Yea Tully saith, Such Decrees are neither Leges, nor ne appellandae quidem, yet the Scripture speaks of some, who make iniquity a Law, Psal. 99. 20. or who frame mischief for a Law. Tacitus complaineth of the multitude of Laws in his time, and saith, The Commonwealth groaned, ut flagitiis ita legibus; So that although the properties of a Law are to be good and profitable, yet by allusion, all unjust and hurtful Decrees are called Laws, and thus the Apostle calls it the Law of sin, alluding to those properties, or effects, which a Law hath; What the Law of God doth in a regenerate man, the contrary doth the Law of sin in a natural man.

SECT. III.

Original Sin compared to a Law in five respects.

ORiginal sin therefore may be compared to a Law, in these respects:

First, A Law doth teach and direct, Lex est lux, It informeth and teacheth what is to be done. Thus the Schoolmen, they make Direction the first thing necessary to a Law; The work of grace in a godly man, is called by the Apostle, The Law of the mind, in this Chapter; Because grace within a man doth teach and direct him what to do; Hence 1 John 2. 27. the godly man is said to have an anointing within him; The Law of God is written in his inward parts, and so from within, as well as by the Word without, they are taught what to do: Thus on the contrary the Law of sin in a natural man, doth teach and prompt him to all kind of evil; This Law of sin doth not indeed teach what we ought to do, but it doth wonderfully suggest all kind of wickedness to us; and from this cause it is, that you see children no sooner able to act, but they can with all readiness run into evil; sins that they have not seen committed before their eyes, they can with much dexterity accomplish: What a deal of instruction and admonition is requisite to nurture your young ones in the fear of the Lord? And all is little enough, And why is this? The Law of God is not in their hearts, they have not that in them, which would direct and teach holiness; But on the other side, children need not to be taught wickedness, you need not instruct them how to sin, they have much artifice and cunning in an evil way, And why so? The Law of sin is in them, this is that they are bred with: So that as the young ones of Foxes and Serpents, though they have no teacher, yet from the Law of nature within them, they grow subtle and crafty in their mischievous ways: Thus the Law of sin doth in every man, he is ingenious and wise to do evil. As the ground ere it will bring forth corn doth need much labor and tillage, but of itself bringeth forth briars and thorns: Thus all by nature are so foolish and blind, that without heavenly education and institution you cannot bring them to that which is holy, but of their own selves, men have subtlety and abilities to frame mischievous things: And why is all this? They have a Law of sin within them, which directs, suggests and informeth to do much evil: So that we are not to put all upon the Devil, to say, He put it into my mind, he suggested such thoughts to me; No, the Law of sin within thee, can sufficiently prompt thee to all evil.

Secondly, A Law doth not only teach, but it doth instigate and incline, it presseth, and provoketh to the things commanded by it, Thus the Law of the mind in a godly man, doth greatly instigate and provoke him to what is good; It is like a goad in his side, it is like fire in his bowels, he must do that which is good, else he cannot have any rest within him: You read when David refrained for a while from speaking good, at last he could hold no longer, but the fire did break out: So Paul, 2 Cor. 5. The love of Christ constraineth us; Thus the true believer he hath a principle of grace within him, which is like a Law upon him, he cannot do otherwise, he must obey it: Thus on the contrary, Original sin in a natural man, is like a Law within him, it provoketh him, it inflameth him to all evil; Whensoever any holy duty is pressed upon him, this Law of sin stirreth him up against it, makes him rage at it, as the Apostle doth abundantly testify in this Chapter, he tells us, This Law of sin did war and fight against the Law of God, it did lead him captive, it conquered and subdued him against his will: If then a godly man find this Law of sin so powerful, and operative in him; No wonder if men wholly carnal and natural, they find the Law of sin as fully prevailing over them, as the Devils did on the herd of Swine, which they hurried violently into the sea without any resistance. As then the Devil when he possessed some bodies, provoked and moved them to many violent and sudden actions, which they could not gainsay: Thus doth the Law of sin in men naturally, it provoketh, it instigateth, it turneth the soul upside down, it is continually pressing and inclining to evil, which makes the Scripture say, Gen. 6. That the imaginations of the thoughts of man's heart is only evil, and that continually.

Thirdly, Original sin is a Law, because by this a man is bound and captivated to the lusts thereof, there is an indissoluble union till death. Thus the Apostle argueth from the Law of an Husband and his Wife, she cannot marry another, while her Husband lives; Neither can we be married to Christ, while this is predominant, yea, we must die, ere we be wholly freed of it.

Fourthly, Original sin is called a Law of sin within us, because of the injurious command and rule it hath in every man by nature: And this indeed is the most explicit and formal reason, why it is called a Law; for to a Law there is not only required a directive power, for so counsels and admonitions have, which are no Laws; but there must be also a preceptive and commanding power; so that a Law hath vim coactivum, a compelling force; to have a thing done; and in this respect, the Apostle gives it this Title of a Law of sin within us, for even in the person of a regenerate man; What sad complaints doth he make of this tyrannical power of sin within him? He is not his own man, he cannot do what he would, yea he doth what he would not; insomuch that he calls himself carnal, and sold under sin: These expressions are so great, that therefore some have thought they could not be applied to a godly man; For it is said of Ahab, as a sure Character of his wickedness, That he sold himself to do evil, 1 Kings 21. 20. but Ahab did that willingly; Paul is here passive, he is sold against his will, because sin hath such tyranny over him: Therefore the afflicted Israelite did not more groan to be delivered from his oppression, than Paul crieth out to be delivered from this body of sin; Well therefore may this birth-pollution be called, The Law of sin within us, for it ruleth all, it commands the whole man; what sin bids us think, we think; what it bids us do, we do; No natural man can do othewise: The Apostle speaks peremptorily, They that are in the flesh cannot please God? Rom. 8. 7, 8. And the carnal mind is not subject to God, neithe indeed can be: Oh the miserable and unhappy estate we are all then in by this original sin! We cannot but sin, we do not love that which is good, neither can we; The Law of sin hath wholly enslaved us: Though all the curses of the Law be denounced against us, yet we cannot but sin: As venomous creatures cannot vent that which is sweet, but necessarily that which is poison, yet (as Bernard of old said well)

Lastly, It may be called, The Law of sin (saith Aquinas) Because it's that effect of God's penal Law inflicted upon mankind, because of Adam's transgression; So that upon Adam 's sin, God hath so ordered, that it should be by way of a punishment upon us, to be prone unto all evil. For (as you heard) this original sin, is both a sin and a punishment; So that as God hath appointed that every man should die, it is a Law that shall never be repealed; so likewise that everyone born of man in a natural way should be unclean, and have a fountain within him daily emptying itself into poisonous streams.

Use. To be informed, whence it is that thy heart is so out of all measure evil, whence it is that no godly thing is pleasing to thee, whence it is that upon searching into thy heart, thou findest a noisome dunghill there, that thou art never able to go to the bottom, whence it is that lust is so ready at hand always, that sin always appeareth first in thy soul; All this is, because original corruption is by way of a Law in thee; That teacheth to sin, that instigateth to sin, yea that commands and imperiously puts thee on to all manner of evil: If you do not feel this heavy thralldom and pressure upon you, it is not because it is not there, but because thou art dead in sin, and hast no feeling of it. Solomon speaking of a good woman, hath this notable expression, Prov. 31. 26. The Law of kindness is in her lips (The Law of kindness) she cannot but be loving and friendly in all she saith. Now on the contrary, The Law of sin is all over thee; The Law of sin is in thy heart, the Law of sin is in thy mind, the Law of sin is in thy eyes, in thy tongue, thou canst not but sin in, and by these.

SECT. I.

Of the Combat between the Flesh and Spirit.

T His excellent Chapter, which containeth the heart and life of the Doctrine of Original Sin, so that it may be called the Divine Map thereof, describing all the parts and extents of it, will afford us many testimonies for the confirmation of it.

We therefore proceed to another name that we find here described to us in this Text, viz. The sin that dwelleth in us. The Apostle you heard (as we take for granted) doth here speak in his own person, and so of every regenerate man, that there is a conflict, and a combat between the flesh and the Spirit. In all such there are two Twins struggling in the womb of the soul, which causeth much grief and trouble of heart, which the Apostle doth in a most palpable and experimental manner relate in this passage, verse. 15. That which I do, I allow not; for what I would, that I do not, but what I hate, that I do. Now you must understand this aright, lest it prove a stumbling bl • ck, For,

First, The Apostle speaks not this, as a man merely convinced, but yet carried away with strong corruptions; This is not to patrocinate those who live in sins against their conscience, but have some check and bitter reluctancy sometimes, so that they can say sometimes, I do the things I allow not, yea I hate; When the Apostle, Rom. Chap. 1. and Chap. 2. speaketh of some Heathens, that had their consciences accusing of them, and that they detained the truth in unrighteousness, he supposeth, That those who yet never tasted of the power of the Gospel, may have such truth and light in their consciences, that it shall suggest what is to be done, yet love to their lusts will hurry them the contrary way, but as in time is to be shown, the combat between reason, and the sensitive appetite, is a far different thing from the conflict between the flesh and the spirit in the godly.

Neither secondly must you understand Paul speaking of gross and foul sins, as if when he said, The evil he would not, that he doth, were to be understood of scandalous and wicked enormities; No, but it is to be interpreted of those motions to sin, and constant infirmities, which cleave to the most holy. Let not therefore any profane person, that customarily walloweth in his impieties, excuse himself with this, It is true, I am such a beast, I do such soul things sometimes, but I may say with Paul, The things that I allow not, yea that I hate, those I do. This is to turn honey into poison; This is to make the Scripture an incentive to thy impiety; No, Paul, and such as thou art, differ as much as the Sun and a dunghill; Paul did not mean, the drunkenness, the uncleanness that he would not do, that he did, but he meaneth such corruptions and infirmities that immediately flow from the polluted nature within us, from which we are never thoroughly cleansed in this life.

Thirdly, Neither when the Apostle saith, The good he would, that he doth not, and the evil he would not, that he doth: Is thus to be so understood, as if it were perpetual, and in every particular act, as if sin had always the better, and grace the worse, as if in no action he did, grace did conquer sin; for in other places, the godly are said to have crucified the flesh with the affections and lusts thereof: As also, That sin shall not have dominion over them; but sometimes in some temptations they are captivated against their wills.

Fourthly, Neither may you thus understand Paul, when he saith, He would do good, but evil stops him, as if he had only the sluggards will and wish, who would eat, but doth not labor, who would be rich, but yet lets his field be full of briars and thorns, such velleities and incomplete wishes many formal Christians have; so that such lazy and sluggish desires without efficacious operations are not to shroud themselves under Paul 's expression.

Lastly, Therefore Paul 's meaning is, That the good which he would do, be cannot do it perfectly, he cannot do it with that alacrity and fervency, as he would do; Though the flesh do not wholly conquer the spirit, yet it doth stop and hinder it. Therefore Nazianzen calls it the Echineips, the fish that stops the ship that it doth not go so speedily, though it doth not drown it.

SECT. II.

In what sense those words, It is not I, but sin that dwells in me, are to be understood.

THis premised, we may take notice of an inference or conclusion that the Apostle draweth from this, Now then, it's no more I that do it, but sin that dwells in me, which he speaketh not as excusing or putting off the blame from himself, but to difference and to distinguish these two principles that are within him, the regenerate and unregenerate; So far as he is regenerate, he doth not do these things, neither are they to be charged upon him, he speaks it to distinguish not excuse; which is the rather to be observed, because of those Carpocrations of old, and Libertines of late, who excuse all their impieties, saying, It is not they that do such things, but the flesh within them, and so make a mock of all sin: yea some of late have arrived to such horrid blasphemy, as to say, It's not they that do such and such evil actions, but God in them; Neither doth the Apostle lay the fault upon the Devil, it was not his, but the Devil, as many are apt to do, but upon that fountain, and root of all the bitterness in his heart and life, which is original corruption, here described to be the sin dwelling in him. From whence observe,

That original sin is an inherent, in-dwelling sin in us. It is the sin that sticketh fast to our Natures, and dwells in us.

Some will confess, That there is original imputed sin, but not inherent, where doth the Scripture call it so, say they?

But first, They grant original imputed sin, yet Where doth the Scripture call it imputed sin?

And secondly, we say, The Scripture calls it inherent in this Text, The sin that dwelleth in us, that is the same in sense, with the sin inherent in us. So then, original sin is the sin that dwelleth, inheretit and abideth in us. To open thus,

First, Take notice, That there are three kinds of sins, as to our purpose, Original, Habitual, and Actual; Actual sins are all such which are a transgression of God's Law, whether by thought, word or deed; for the sins of the mind and the heart are actual sins, though never committed bodily and externally; Now these actual sins, they cannot be called sins that dwell in us, for they are transient, and when committed, they are passed away, only the guilt remaineth, viz. An obligation to eternal wrath; Neither doth the Apostle so much complain in this Chapter of the actings of sin (though that be part) as the Law of sin in his members, which is the fountain of all.

In the next place, There are Habitual sins, such as are acquired by frequent acts, and daily commissions of sin; and these indeed must be confessed to be in-dwelling and fixed sins in us; and these habits of sin do much intend, and strengthen our original corruption, making it more vigorous; and if so be that custom be a second nature, how miserable is an unfegerate man, who hath as it were a twofold nature inclining him to sin? Original corruption, which is like an innate habit, and custom in sin, which is like an acquired: So that as the Scripture speaks of some, who are twice dead, so we may say, These are twice alive, in respect of their vigorous propensity to sin; Therefore the Scripture speaks sometimes of men, that have these double chains of wickedness upon them: Thus when the Apostle, Rom. 3. 10, 11, 12, &c. doth from several places in the Old Testament apply those things which are spoken of men in an high nature flagitious, to everyone by nature, that doth comprehend both their innate and acquired impiety, and therefore might well by the Apostle be applied to all, because all by nature would be carried out to such enormous rebellions. The Psalmist, because of original and habitual sin in some persons, hath a notable expression, Psal. 5. 9. Their inward part is very wickedness, or wickednesses, as in the Hebrew, Their inward part is nothing but wickedness. Now although therefore habitual sins may truly be called sins dwelling in us; yet the Apostle doth not speak here of such habitual sins, for he speaks all along of one sin, as the mother, as the fountain and root of all; And besides, Paul speaking in the person of a regenerate man, could not complain of the acquired habits of sin within him, for in Regeneration, there is an expulsion of all habitual sin; and in this sense, Those that are born of God, are said, not to sin, viz. habitually and customarily, as wicked men do, although some actual sins, and those of a very heinous nature, may consist with the work of grace, yet habits of sin, and habits of grace can no more consist together, than light and darkness: It is evident then, that the Apostle not meaning habitual sin, must understand original, in the immediate actings and workings of it, for this will always be a troublesome and molesting inmate; This is not conquered but with the last enemy, death itself.

SECT. III.

Why Original Corruption is called, The Inherent or In-dwelling Sin.

THis premised, Let us consider, why original corruption is called the Inherent and In-dwelling Sin, and that even in a godly man.

And first, The Apostle calls it, the sin, ( 〈 in non-Latin alphabet 〉 ) Because of the propriety, and proper right it hath to us. As a man is said to dwell in his house, because he hath a right to it, and it is his own: This original sin is in every man, as in its proper place, as the stone doth rest in its center, and will not move further; So that as hell is said to be the proper place of Judas. He went (saith the Text) to his own place; Thus is the heart and soul of a man, the proper and fit subject for all the natural impiety that cleaveth to us; and therefore, though the Devil be also said, To rule in the hearts of wicked men, he dwells also in them, as well as sin, for which he is compared to an armed man, keeping the house; yet this is more extrinsical, and from without; The Devil could not find a room ready swept and garnished for him, but because of this native pollution: Hence the Apostle doth not in this Chapter complain of the Devil, but sin dwelling in him; He doth not say, I would do good, but the Devil hinders me (though that be sometimes true) but sin dwelling in him.

Secondly, This expression of sin dwelling in a man; denoteth, The quiet and peaceable possession it hath in man by nature, it dwells there, as in its own house, nothing to disturb or molest it: Hence it is, That all things are so quiet in a natural man, there is nothing troubles him; he is not disquieted in his conscience; he feeleth no such burden or weight within him, as Paul here complaineth of; so that you would think many civil and natural men in a more holy condition than Paul; They will thank God, They have a good heart, and all is quiet within them; but this is not because original sin doth not dwell, and live, and work in them, but because they are senseless and stupid, sin is in its proper place, and so there is no trouble and restlessness in their conscience; Therefore its thy want of experimental discoveries that makes thee question original sin, otherwise thy own heart would be instead of all books to thee in this particular. Indeed in godly men, though sin dwelleth in them, yet it hath not peaceable possession, it is as a tyrant in them; Therefore the regenerate part maketh many oppositions, and great resistances; There is praying, watching and fasting against it; They are as solicitous to have it quite expelled, as some were to have Christ cast out the Devils from their possessed friends; otherwise in the natural man original sin prevaileth all over, and there is no noise, no opposition, yea great delight, and content there is in subjection thereunto, so that they resist Grace, and the Spirit of God by the Word, which would subdue sin in them.

So that there is a great difference between the In • dwelling of original sin in a natural man, and a regenerate; In the former it dwelleth indeed, but as the Jebusites in Canaan, upon hard terms, as the Gibeonites were in subjection to the Israelites. It is true, Arminius (In Cap. 7. ad Rom. pag. 696.) from this expression of sin dwelling in Paul, doth think a firm argument may be drawn, to prove that he discourseth of an unregenerate person, Because (saith he) the word to dwell, doth in its proper signification, and in the use of the Scripture signify a full and powerful dominion, and therefore rejecteth that distinction of Peccatum dominans, or regnans, which is said to be in wicked men, and inhabitants, which is in the godly; he would have it called inexistens, not inhabitants: But we have shown, That sin is said to dwell in a man, not because of its dominion in a godly man, but because of its fixed inseparability, and from this word a servant, who hath no rule in an house, is called 〈 in non-Latin alphabet 〉 , 1. Pet. 2. 18.

Thirdly, The word doth denote permanency, and a fixed abode in us; it is not for a night, or year, but our whole life dwelling in us: So that sin is not in a man's heart, as a pilgrim, as a stranger that is presently to remove, but it hath taken up a fixed abode in us, here it dwells, and here it will dwell, you see our holy Apostle sadly complaining of this inseparability of it from him, as long as he l • veth; Actual sins they are committed, and so pass away, yea when pardoned, it is as if they had never been; but original sin is like Samson 's hair, though cut it will grow again, and be as strong as ever, till it be plucked up by the roots.

Fourthly, In this expression is denoted the latency also, and security of it, it dwells in us, and it's called, The Law in our members. The chief actings and stirrings of it are in the inward man; Therefore it is that the natural man, the Pharisaical and hypocritical man know nothing of it; Paul while a Pharisee, and so zealous against gross sin, abounding in external obedience, yet knew not lust to be a sin, neither was he so sensible of such a load and burden within him.

Use 1. Of Instruction, not to think imputed original sin, or Adam 's actual transgression made ours, to be all the original sin we have: No, you may see there is an in-dwelling sin, an inherent corruption, from whence floweth all that actual filth which is in our lives. And why is it that we hear no more groaning and laboring under it? Is it not because the spiritual life of grace is not within them? Oh why are all things so still and peaceable within thee! Is it not because sin doth all in thee, and flesh will not fight against flesh?

Use 2. Why is it that even the most holy are to walk humbly, to go out of themselves, to lay fast hold on Christ and his righteousness, is it not because they have such a treacherous enemy within, that hindereth them in every holy duty? Why also is there such a necessity of watching, praying, of holy fear and trembling? Is not all this because of that secret deceitful adversary within our own breasts?

SECT. I.

I Shall not for the present say anymore in the general, the may relate to the Explication of this Chapter, especially of that conflict and combat mentioned therein, as also in whose person he describeth it; for all will be fully considered, when we come to speak of the fruit and immediate effects of original sin.

To come therefore immediately to the Text, You may easily perceive that it is part of that paroxysme, and spiritual agony Paul is in between the principles of good and evil, working in him: therefore he saith, 〈 in non-Latin alphabet 〉 , I find, that is, by experience: As for Grotius, who makes this no more than the combat of conscience with corruption, which may be in natural men, alleging places out of the Poets, and Epictetus, where some have said in the like manner, they knew it was evil they did, and they do not allow it, but yet their frail flesh compelleth them to do it, so that they do not what they would, and what they would not, that they do: As also bringing in a Pagan out of Lactantius, saying, That he sinneth, Non quia velo, sed quia cogor, the flesh being so strong in him. These are but low and philosophical notions, arguing the ignorance of the work, of God's Spirit in a man, and the repugnancy thereunto by the unregenerate part: But of this more in its time: It is enough for the present to take notice, that Paul saith of himself, That he findeth this in him.

In the next place, There is the object matter of this experimental discovery, which in the Greek is something intricate, and hath so tormented Interpreters, that there are eight Expositions given to make the grammatical connection: Yea Erasmus is so bold, that unless we receive the supply of that Ellipsis or defect, he thinketh in Paul 's speech which he giveth, that we must confess Paulum balbituri; but as Beza well saith, Erasmus doth ineptire in saying so, our Translators render it smooth enough, I find a Law, and then followeth the specifical description of it, for 〈 in non-Latin alphabet 〉 is taken many times 〈 in non-Latin alphabet 〉 , which is this, That when I would do any good, I cannot do it so fully, so perfectly, so freely, because evil 〈 in non-Latin alphabet 〉 is present with me; it's adjacent and pressing upon me; it doth not signify a mere presence of sense, but the activity and vigorous motions of it. Beza thinketh it an allusion to that which was spoken to Cain, Gen. 4. 7. Sin lieth at the door, it is at hand upon all occasions in the punishment thereof to lay hold on a sinner, howsoever if the simple word 〈 in non-Latin alphabet 〉 , doth not signify a bare simple nearness, but that which is a burdensome, destructive approximation, as when it's said, Matth. 3. 10. The ax is laid to the root of the tree, 〈 in non-Latin alphabet 〉 , in the Original, and so also some expound that, 1 Tim. 1. 9. The Law is not made for the righteous, 〈 in non-Latin alphabet 〉 , as a burden imposed upon him by constraint, for he hath a voluntary principle within; If I say the simple word 〈 in non-Latin alphabet 〉 be used so, then much more the compound 〈 in non-Latin alphabet 〉 , for 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 are called 'Diabolicae praepositiones, because they do so intend the signification; Paul then finds sin always at hand, when his heart is ready to do any good, to pull him back, to press him down, and so he is like the bird tied in a string, which assaying to fly up to heaven immediately is plucked back again; Now this sin thus present, is not actual, habitual, or an accustomed sin; Though Gratius relateth it to the custom of sin, even as he doth ( Lib. 2. de Jure belli cap. 12. 26.) expound that of the Apostle [By nature the children of wrath] making nature to be custom, saying, The Apostle doth not so much speak of his own person, as of the Romans amongst whom he then lived. For Regeneration delivers from the custom of sin, but it is that original sin, that corrupt nature, which doth always cleave to us, as the shadow doth the body, or rather, as the Ivy the Tree, secretly consuming it. From whence observe,

That original sin is the adjacent sin, or the sin that is always troublesomly present with as: So that whereas we may go from one company to another, from one place to another, yet we can never go from this original sin, but we carry it about with us at all times, in all places, in all duties, and that even the most holy do, whereby it is that they are kept so low, and humble in themselves; Why is it, that when we are regenerated, we should not be like Saints in Heaven, without any spot or blemish? Why should we not delight in God, and heavenly things, more than in earthly? Why should there he the least difficulty and unwillingness in us to anything that is good? Is not all this, because this sin is thus readily present with us, it lieth not at the door, but in the very heart of us all?

But let us explain, What is comprehended in this Epithet given original sin, That it is present with us?

SECT. II.

What is implied in that Epithet.

FIrst, It implieth, That this sin putteth itself forth first in the soul: The motions and thoughts of sin arise first in us, before grace can prevent them. The Schoolmen speak of the motus primo primi, the very immediate and first stirrings of the Soul, before the will gives any consent, or the mind hath any deliberation, and these are sins, because contrary to the Image of God; But whence come they? Even from this womb of original corruption: So that it is like a furnace always sending forth sparks: The Scripture expresseth it notably, Gen. 6. 5. where every imagination of the thought of the heart is said to be only evil, and that continually. Valentia (Analysis Dis. de peccato originally ) and other Papists complain, That we aggravate original sin too much, we speak too tragically about it, and indeed the Subject is very distasteful to every man; how unwilling is he to bear, that he is all over thus sinful? This is to make them like Devils, and to send them to hell, they think; but what can be spoken more terribly against man in regard of original sin, then God himself here speaks, where every word is like so much thunder and lightning, as is to be shown? Only for the present purpose observe, that he saith, Every imagination of the thought of a man's heart is evil; Imagination, or framing, and fashioning the heart of a man, is compared to a shop of wickedness, and everything framed or fashioned there, is only evil. Sin then is present in a powerful manner, when there cannot so much as rise a motion in thee, a stirring of thy soul, though never so involuntary and indeliberate, but it is only evil: Oh it was not thus in the state of integrity, then every imagination, every motion was good, and only good; but now our gold is become dross, and wine water; Let a natural man observe his heart, and he shall see what riseth first in his soul is all filth, like the muddy fountain it comes from; Yea, even in a godly man, How many thoughts and motions rise up in his heart, that he abhorreth and trembleth at? It is true, sometimes the devil injecteth vile and blasphemous thoughts; so that his heart is not at all active in them, and therefore are not sins, but compared to the Cup in Benjamin 's sack, they knew not how it came there, and it is a great dexterity in casuistical Divinity so to direct a Christin, that he may know when such motions arise from the devil alone, so that they are my afflictions, but not sins, or when they come from my heart, and so are truly imputable to me; of which in its due time, it may be; but for the present we may sigh and groan under this consideration, That evil is so present with us, that nothing riseth up in the heart sooner than sin.

Secondly, In that evil is said to be present, to Paul, there is denoted the universal and diffusca presene of it. Paul doth not say, it's present in one part, in one faculty, but to me, that is in every part susceptible of sin. Therefore it is called The Law in his members, because it putteth forth its efficacy everywhere: sin is present in the mind, by atheism, unbelief, &c. in the will by obstinacy and obdurateness, in the affections by inordinacy and confusion, yea sin is present in the eye, in the tongue; So that the Apostle meaneth, this original sin is of such an universal extent, that it is present in every part in him; For you must not think (as some Papists do) That original sin is only in the inferior, sensitive part of a man, but it is principally and chiefly in the intellectual and most noble part, the mind and the understanding; and indeed because it's so predominant, therefore is conversion so difficult for the Ministry, bringing arguments and convictions out of God's word. The sin that is present in the understanding putteth a man upon atheistical cavils, and carnal disputes, whereby he shuts himself up voluntarily in his darkness, rather than he will receive light.

Thirdly, In that evil is said to be present with us, here is denoted the continual assaulting and vigorous acting of it at all times. Though original sin be not an actual sin, yet it is an active sin; Hence Paul attributeth such actions to it, as if it were some mighty, imperious and conquering tyrant, he saith, it doth 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , It warreth against him, it leadeth him into captivity; Do not then think this sin hath a mere bare sluggish presence, is if it lay asleep in thee? No, it is daily assaulting thee, it's continually pulling thee down; As the heart and pulse are in continual motion, thus is original sin within thee; Therefore our imaginations are not only said to be only evil (Gen. 6. 5.) but also continually; Thy soul never acteth, but it acteth sinfully and corruptly. It is true, while men are in their natural estate, They are dead in sin, and so they find not, feel not these stirrings, neither do they groan under them, but there are innumerable Myriads of sinful motions in thee to sin, though thou doest not apprehend them; As a man shut up in a dark dungeon full of Toads and noisome vermin, he seeth nothing, till light come into the place, and then he trembleth, being afraid to stay there any longer; such a loathsome dungeon is every man's heart naturally: Oh the atheism, vanity, wickedness that is bound up therein, but thou dost not know or believe any such thing, because dead in sin.

Fourthly, There is implied the facility and easiness in sinning. The way to sin is no narrow or strait way; There needeth not much striving to enter therein, for it's ready at hand; May not all find, if they will search, this readiness of sin at all time? Why is thy heart so quickly moved and drawn out to any earthly or sinful pleasure, but it's a long while, ere thou canst make any fire, or kindle a flame in thy soul to that which is good? Thy soul is a dry Tree to the former, but a green Tree to the later, as the Scripture speaks concerning the righteousness of faith, It's night thee; Thou needest not say, Who shall go into the deep for it? Rom. 10, &c. Thus it is true of sin in thee, thou needest no instruction, no masters, thou needest not fetch devils from hell to commit sin, for that is always present with thee: Hence Eliphaz compareth it, Job 15. to drinking of water, when a man is scorched with thirst; If you see there are many, who by a natural conscience are so convinced, that they are difficulty brought to commit some sins, especially gross ones; It is no contradiction, for a man to be all over polluted and prone to sin, notwithstanding such dictates of conscience implanted in all men; This is plain, That sin ss so present, that without any difficulty or pain, we are carried out to sin, so that the kingdom of hell doth not like the kingdom of Heaven, need any violence to take it.

Fifthly, When evil is said to be present, there is denoted the subtle and daily insinuation of it into all that we do. It's in a man, like leaven, that sends forth its fourness into all the meal, it leaveth not the least part unleavened: This sin is like a Delilah in Samson 's heart, it is always enticing and tempting of thee; and therefore it's called by the name of lust or concupiscence; and Jam. 1. 17. there it's said 〈 in non-Latin alphabet 〉 , to entice, by setting baits for us: Hence in Jer. 17. the wickedness of the heart is expressed by this, That it is deceitful above all things; who can think, that the wise, holy God made us with such hearts at first: No, but upon the first transgression came this desolation upon us. Because then evil is thus present with us, hence every holy duty is contaminated; hence there is flesh as well as spirit in the best performances: This close subtle insinuating nature of original sin, is the cause why a godly man can never know the bottom of his heart; This makes so many hypocrites and apostates; This is it that makes a man so uncertain about himself; for when he hath done all, that we would think there were no danger, yet some embers or other may lie, as it were, under the ashes, and set all on flame.

Lastly, When it saith, Evil is present with us, that denoteth, the molesting and retarding nature of it, stopping us in all the good we would do. This is that especially for which Paul makes this sad complaint, so that he cannot step one step, but sin pulls him back again; This is the millstone about the neck; This is the clog and burden upon every man: Oh Lord, I would even fly up into heaven, but this burden doth press me down! When we would run our spiritual race, this makes us halt.

Use. Of Instruction, to abhor all such Doctrines as teach a perfection, that holdeth, We may attain to be without sin in this life. Some Anabaptists and Papists, though so extremely contrary, yet have understood that place, Ephes. 5. 27. Not having spot or wrinkle, or any such thing (to be fulfilled in this life, forgetting the words before) that he might present it to himself a glorious Church; so that till this be done, it is not without spot; And near to these are such, who though sin be every way present in them, yet because of their pharisaical and doubled minds (as Paul once was) they do not discover or feel any such thing. But let the tender enlightened heart go into God's presence, and sadly bewail himself, saying; O Lord, How ill is it with me? What shall I think or say of myself? How unspeakable is my misery, I might have thought all sin within me even dead and buried? But oh, how it stirreth! Oh how ready is it to put forth itself! Lord, I know not how to live with this burden, and yet I cannot live without it, I should utterly faint, but that thy grace is sufficient for me.

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SECT. I.

T He Apostle from those several Examples of many Worthies recorded in the former Chapter, which he calls, A Cloud of Witnesses, partly for the multitude of them, and partly for Direction; As the Israelites had a Cloud to guide them in the wilderderness, doth infer a conclusion by way of Encouragement, to go on constantly in the way of Christianity; which he doth here, as in other places, compare to a running in the race. This similitude showeth the Difficulty in the race, the Earnestness, the Fortitude and Patience that ought to be in such who will be saved. What an antidote should the meditation of this expression, be against all dullness, slothfulness and negligence, whose life is like a running in a race to Heaven: Now the Apostle following this Metaphor, exhorts to lay aside all those burdens that may hinder us in this work: It would be 〈◊〉 in him, who is to run a race, to put burdens upon his back, and lay as many heavy weights upon himself, as he can; No less absurd are they, who give way to sin in the lusts thereof, and yet hope to arrive at Heaven.

Now the burden we are to lay aside, is expressed in two words:

1. 〈 in non-Latin alphabet 〉 weight, by this is meant, all actual sin, especially love and cares about the world, for the earth is an element that descends downward, and so he who hath an earthly heart, cannot but have his soul press downward.

2. There is the Root and cause of this, expressed in that phrase, The sin that doth so easily beset us, 〈 in non-Latin alphabet 〉 , the word is but once used, and that in this place, it's a twofold compound, and so the more emphatical, 〈 in non-Latin alphabet 〉 , which is as much here as easy, and 〈 in non-Latin alphabet 〉 , so that it is a sin which besetteth and compasseth us about, and that very easily, it finds no resistance, neither have we any power to withstand it.

Some understand this of actual sins, but not only Protestant Interpreters, but even some Papists also; Ribera and others understand it of Concupiscence within us; The word is made a Metaphor several ways; Erasmus renders it, Tenaciter adhaerentem, That sin which doth so tenaciously adhere to us, making it an All • sion to Ezekiel Chap. 24. where there is a Pot set on the fire, yet all the fire and burning cannot get off the rust and filth that cleaveth to it. Gretius makes it to respect Lament. 1. 14. where there are yokes and bands mentioned about the neck, which are impediments to the beast in his going.

Others they make the Metaphor from a Wall, or an hedge that stops the passenger in his way; Yea, Lapide following others, makes it to be the outward temptations, or the dangers that are in the way by enemies and adversaries to the Truth, but the Greek 〈 in non-Latin alphabet 〉 , doth not well agree to that: Hesichius rendereth 〈 in non-Latin alphabet 〉 , Varinus 〈 in non-Latin alphabet 〉 . If we compare this expression with what Paul saith of himself ( Rom. 7) concerning original sin, keeping and pressing him down; we may well with Beza put a procul dubto upon that exposition, which doth apply it to original sin, for that indeed is the only weight, that doth constantly and perpetually beset us and hinder us in our way to Heaven, and that with all ease and facility: Observe then,

That original sin is the sin which doth so easily beset us: That doth circumcingere, as Beza saith, bind us up strait and close, that our limbs are not expedite and free to run our holy race; So that it is with us as a racer that hath his arms or legs bound, his garments so strait-laced to him, that he cannot have that liberty and freedom to run, as he doth desire. Some consider the word, as it did allude to a millstone about the neck, plunging us down into the Sea.

SECT. II.

What is implied in that Expression, So easily beset us.

LEt us take notice, What is contained in this excellent and emphatical word. And

First, There is implied our utmost impotency and inability to shake off the power of it. For although the Apostle exhorteth us to lay it aside, yet that must be understood as a duty always in doing, that we are neverable to compleatfully and perfectly; You see, though they are godly to whom he writeth, and they are already in the race, yet it is their work daily to be unburdenning of themselves: When therefore it's called, The sin so easily besetting us, hereby is taught us our inability and insufficiency to withstand it; Insomuch that all those Doctrines, which teach Free-will, and a power to do what is good, are justly to be abandoned, John 15. when separated from Christ, we cannot do anything, and therefore are said to be not asleep, but even dead in sin; so that no Infant new born is more unable to help itself, than we are to promote the good of our own souls. This therefore must be laid as a foundation, without this our humiliation doth not go deep enough; We are to lie bemoaning ourselves, as that poor Cripple, which had no power to put himself into the water; And indeed till we be sensible of this impotency, we cannot expect that Christ will help us; When that Cripple said, He had no man, than our Savior relieved him: Oh then, bewail the strait and misery thou art in If it were a temporal calamity thou wert in, and such as neither thou thyself, or any man in the world could help thee, How greatly would it afflict thee? But now though neither men or Angels can deliver thee out of this spiritual evil, yet thou doest not lay it to heart.

Secondly, As it densteth that our power to good is lost by this original sin; So also our will and desire: For why should it be said to beset us so easily? But because we have neither power or will against it; so that till the principle of Regeneration be infused into us; sin hath defiled our will, as well as our power; as we cannot, so neither we will not gain say the lusts thereof. We must not then conceive of man, as indeed miserably polluted, and such as cannot help himself, but is very willing, and heartily desireth to be freed from this bondage, but his will is as grossly polluted, as anything, He willeth not the things of God, he loveth not, yea he hateth everything that is spiritual and holy; Insomuch that we may truly say, That the actual wickedness in men's lives, doth not only arise from weakness and impotency to what is holy, but from an unwillingness, and an averseness to it. Though they be allured with the glorious promises of God's favor, and eternal glory; Though the terrors of God, and the everlasting flames of hell be set before them, yet they will not; Though their consciences be convicted, though the word of God be plain against their lusts, so that they cannot tell what to say, yet they will not: So that herein lieth the sad and dreadful efficacy of original sin, that it hath corrupted the will all over, so that whereas we will the lusts of the flesh, the pleasures of sin, the comforts of the world, we have no will to what is good: If then the will, which is the appetitus universalis, and like the primum mobile, that doth carry all the inferior orbs with it, be thus infected with sin, no wonder if we be easily beset by it: This is to bribe the Commander in Chief, that ruleth all, and so it is no wonder, if all be at last betrayed into the hands of sin and Satan.

Thirdly, When original sin is said thus to beset us, and compass us about, hereby is denoted, What an impediment and hindrance it is to us in our way to Heaven, that were it not for this clog upon us, we should with all cheerfulness and alacrity run the way of God's Commandments. It is this that makes the Chariot-wheels of the soul move so slowly; It is this that stops us in the way, that makes us draw back.

SECT. III.

How many ways Original Sin is a Burden, and an Hindrance unto us.

NOw because this property is chiefly aimed at by the Apostle in this expression, viz. that it is a burden, an hindrance, a stop to us, while we are in our race: Let us consider, How many ways original sin is a burden and hindrance, so that if this were removed, there would be no complaints of the difficulty that we find to what is good, yea the more perfect and spiritual any duty is, the more pleasing and acceptable it would be to an heart eased of this burden. And

First, Original sin is a burden incurvando, By bowing down and pressing to the soul to these creatures here below; So that now by nature the creature with the comforts thereof, is the center of a man's heart, is the ultimate object his soul is placed upon. God indeed made man after his own image and then his heart, his affections, they did all ascend upwards to God, then he could not satiate, or fully delight himself in anything but God, but through this original sin a man is habitually averse to God, and converted to the creatures; So that God is not in all his thoughts, yea Ephes. 2. 2. they are said to be without God in the world, Even as the body of a man, when deprived of its sense; falleth prostrate presently upon the ground; so when that original righteousness was removed, which was the soul of the soul, presently we fall downwards to the creatures, knowing no better good, nor desiring any better comforts, but what are in them. No marvel then if this make the godly go stooping and bowing down, because it depresseth and leaneth to the creature, leaving God; That as you see the body is a burden to the soul, especially if diseased, which made Plato say, 〈 in non-Latin alphabet 〉 was 〈 in non-Latin alphabet 〉 , the very grave and sepulcher of the soul: Thus original sin is a spiritual burden to it, that there cannot be those ascensions and elevations of the mind to God, as ought to be.

Secondly, It's an impediment in our race, Obnitendo, by a plain opposing and contrary thwarting of any good that the Spirit of God either externally offers, or internally operates. Thus this native sin doth with all violence oppose and thwart whatsoever is spiritual; Therefore you see the Apostle expressing this resistance by military words, that it doth war against him, and sometimes lead him into captivity; Thus even a Paul is like a poor captive or prisoner, carried up and down whether he would not: Now this obnitency and reluctancy of original sin is seen two ways against what is good:

1. There is a good published and tendered by the preaching of the Gospel. God doth by that proffer unto us everlasting and eternal life; but this original sin stirreth up a man to reject it, and to refuse it; it's no suitable or acceptable offer to our natures, no more than pearls or sweet flowers are to the beastly Swine. Indeed when a people have lived long under the preaching of the Gospel, yet do reject it, and oppose it, loving darkness rather than light, these have a double blindness and hardness upon them; The natural one by original sin, and the habitual contracted one, which they are justly delivered up into by God for the contempt of the light they do enjoy; but I speak here only of the natural blindness, and natural hardness upon our hearts: So that upon the very first offers and tenders of grace, the first Sermon that ever we hear, the first time that the Gospel doth sound in our ears, we have a contrariety to it; and why is it that a man should thus naturally be an enemy to his own peace? Is it not because of this imbred sin working in us?

2. If the Spirit of God go further, and doth not outwardly teach only, but inwardly and spiritually also, changing even the whole man, making it a new creature, yet because this corruption is not quite rooted out, it doth continually gain say, and withstand that Law of the mind within us: Whence then is it that such rebellion and opposition is within thee to every good thing? Is it not because original sin hath put thee into this disorder?

Thirdly, It is an impediment alliciendo and inescando, It doth ensnare and allure the heart, so that while the soul should pursue the race, that throweth in the way some alluring objects or others, and thereby it is stopped in its course; As the Heathens speak of golden Apples cast in the way to hinder one that was swiftly running in the race: He that runneth in a race, must not step out of the way to gather every flower that groweth by the way-side; nor is he to stand still and refresh his eyes with pleasant objects: Thus neither ought we in our way to Heaven; but this original corruption bewitches and enticeth the heart with many deceitful and alluring lusts: So that by this means we are for the most part in golden, sweet, dreams, promising this and that comfort to ourselves, till at last with Dives we awaken in hell, and see ourselves bereaved of all happiness. The Apostle James doth fully confirm this secret bewitching way of original sin within us, which he calleth lust, Jam. 1. 14. So that, marvel not to see thyself drowned in all the pleasures of sin, to be sucking down the comforts of earthly things with all delight, for this lust within thee, this bewitching Delilah in thy breast, puts thee into a sweet sleep, and so heavenly things have no relish, no taste to thy appetite, but the things of the world are sweeter than the honey-comb: Oh why is it that sin which is indeed full of stings and bitterness should be so sweet! Why should it be such a pleasing thing to go in the ways that lead to hell and damnation? that when thou art sinning, it is as thou wouldst have it? Is not all this, because sin hath ensnared and enticed thee?

Lastly, Sin is a burden to the soul in our race, debilitando, By weakening and debilitating the principles of grace within us: So that although we are regenerated and sanctified, yet because original sin doth intimately adhere even to the very habits of grace within us, so that they are not perfect and pure: Hence it is that their actings are more remiss and languid; we cannot love God perfectly, we cannot have pure and sinless actions, because we have not pure and sinless principles: So that whereas some have thought, that there is not such a spiritual conflict in a godly man, as we speak of, because that would make the will, to will and nill at the same time two contrary things; they do not rightly understand this Assertion, for it's not from contrariety of volitions, but because the will being not perfectly healed, willeth good things remissly and faintly, not with that perfection, or freedom and alacrity as it ought to do.

Use. Of Instruction. Every day to bewail this depraved estate of thine more and more; We take thee (as Ezekiel was in another case) and cause thee to see every day more and more abomination: Thou hast not heard all the worst, nor have we discovered all the worst that is in us, yea, we are never able to go to the bottom of it. This original sin is an unsearchable Mystery; It is a long while ere we come to know any thing of it, and longer ere we come to know the breadth and length of it. Know this sufficiently, and then be in love with thyself, or trust in thy good heart, and thy own righteousness, if thou canst.

SECT. I.

T Hese words are part of an Apologetical Answer, that our Savior made against the Pharisees, who were guilty of blaspheming the holy Ghost, because they did maliciously oppose the known truth, and what was done by the Spirit of God, attributing it to the power of the devil. And in this Apology the fervency and zeal of our Savior, doth appear in the compellation he giveth them, Generation of vipers: Here you see, That it is not always railing and indiscreet zeal, to call wicked men by such names that their sins do deserve.

In the next place, he giveth the reason of this their blasphemy, it is no wonder if they speak ill, who have ill and naughty hearts, which he expresseth emphatically:

1. By an interrogation, How can ye?

2. By the impossibility, How can ye?

3. From the matter mentioned: he doth not say, How can ye being evil de good things, but speak; We might think wicked men might easily forbear evil words, though not evil actions, but their heart is first set on fire with hell, and then the tongue. The Physician discovers how the heart is by the tongue, and so doth Religion also. Now that good words cannot proceed from a bad heart, viz. naturally (for on purpose, and artificially many evil-minded men, may speak religiously, and men may have butter words, whose hearts are like swords) our Savior proveth from the common and even proverbial rule; A good man hath a good heart, and a good treasure, and so of this sweet fountain cannot come bitter streams. But a bad man hath an evil treasure in his heart, and so from these thorns men cannot gather grapes, nor from these thistles figs; we see here then a good man and a bad, diversified by that which is wholly hidden and secret, not known to any, but God, till he discover it by words or actions. Now this evil treasure in every man's heart is twofold,

1. That which is Natural, that which he cometh into the world with, thus every man hath an inexhausted treasure of wickedness, which he spends upon all his life time, and yet never cometh to the bottom of it; And in this sense our Divines do well prove, That no natural or unregenerate man is able to do any thing, though never so little that is good, because he is a bad Tree, and being also of the seed of Serpents, there cannot come any honey, or sweet thing from him.

2. There is an acquired and increased treasure of sin, which a man storeth up by daily custom in sin, so that he becometh to have two treasures of evil in his soul, as if one were not enough, natural, and voluntary, innate, and voluntarily contracted: For you must know, That original sin, though it be a full fountain of poison, ready of itself to overflow, yet custom in sin doth strengthen, and enable it to be more vigorous and operative; we may put more wood to this fire, and so make it more dreadful: Even as these Pharisees, though they were by nature, the Serpents seed, yet because of their voluntary and contracted malicious disposition in them, superadded to the former, our Savior calleth them, Generation of vipers. Now although the Pharisees had this twofold evil heart, naturally, and voluntarily, yet I shall of the former only, and so handle it not, as relating to the Pharisees, but as it is a general Truth, to be affirmed of everyone, till renewed by grace, that he hath an evil treasure, an evil heart within him; And from thence observe,

That original sin is the evil treasure that is in a man's heart. Sometimes the heart itself is said to be evil, to be desperately wicked; but then it's not taken physically, as it's a corpulent substance in a man; but morally or theologically, as it is the seat and principle of all evil: For as the Sea hath all the Rivers in it, from which they come, and to which they return again; so the heart is the fountain of all evil, and all evil is seated in it, coming from the heart, and going back again to it.

But let us open this treasure, which is not like the opening of that Alablaster Box, which perfumed the whole house; but like the opening of a noisome Sepulcher or dunghill, from whence cometh only what is loathsome; Therefore it's not called a treasure in a good sense, as commonly the word is used; for we do not use to treasure up vile and loathsome things; but because in a treasure there is plenty and fullness, therefore is this evil heart, this original pollution called a treasure, and that very properly, for these resemblances.

SECT. II.

How Original Sin resembles a Treasure.

FIrst, A treasure hath fullness and abundance. A poor man that hath only money enough to discharge his daily expenses, is not said to have a treasure, for that denoteth abundance, more than enough: Thus is original sin deservedly called a treasure, because it's a fullness of wickedness: As in Christ the treasures of wisdom are said to be in him, Col. 2. 3. So in every man, there is a treasure of folly and wickedness; so that every man is rich enough to sin, let him be never so poor, never so straitened, not a morsel of meat to eat, not a farthing to buy anything with, yet he hath a rich heart, a full heart to sin, he is never destitute of plenty and power to do that; which consideration should greatly humble thee to think, instead of that good treasure, which God once put into my heart, being thoroughly furnished with every grace; now there is a treasure of evil; now darkness is where all that light was; evil, and nothing but evil, where all that good was; Though thou art a rich man, and a great man, glorying in thy treasures of wealth, yet the treasures of evil in thy heart, may make thee fear and tremble.

Secondly, Here is denoted in this expression, That all sin is potentially and seminally in our hearts; For it's not said to be an evil heart in some respect, and as to some actings, but indefinitely and generally, an evil treasure of the heart. Hence Rom. 3. 14, 15. There are in man by nature crimson actual sins of the greatest guilt, viz. The poison of Asps is under their tongues, their mouth is full of cursing, their feet are swift to shed blood, &c. These sins which some few of mankind only, and those the worst of men, do ordinarily commit, yet they are attributed to every man by nature; And why? because there is the treasure of these in his heart; you cannot name the vilest actions that are, though for the present like Hazael, thou wouldst defy such things, saying, Am I a dog, a devil, that I should do them? yet did not God bind up this treasure of evil in thee, as he doth the clouds, that are his treasures of rain, thou wouldst quickly be overwhelmed with them; what trembling should this make in a man's heart, when he shall consider, there is not the vilest and most profane atheistical man breathing, but thy heart would carry thee out to do the like, did not God say to this sea of corruption within thee, Hitherto thou shalt go and no further? It is because of this, that David and other eminent godly men, have fallen into such gross and loathsome sins, that you would have thought they had not been in the least danger of, that they were as far from, as the East from the West, yet how quickly could these materials for sin in their hearts ripen, and break out into a flame? How quickly did even the green Tree burn? What then would the dry Tree do? Look then upon thyself, as the vilest sinner in the world, in respect of thy principles, and propencity to all sin; Say, it is not because I have a better nature, I have less original sin in me, but because God is pleased to put a restraint upon me! Certainly, if this will not make us like Job, abhor ourselves, as it were, upon the dunghill, what will?

Thirdly, In that original sin is compared to a treasure, there is denoted the inexhausted nature of it, though we sin never so much, yet the stock of sin is not quite spent. As God, because he hath a treasure of mercy, and therefore said to be rich in grace; though he showeth never so much mercy, and vouchsafeth never so much grace, yet his treasure is not impoverished thereby, he is as fully able to bestow fresh grace, and new mercy to thee, as if this were the first time that ever he began to be merciful: Thus, though with great disproportion, it is with a man that hath this evil treasure in his heart; Though he sin all the day long, though from this abundance his mind thinketh, his tongue speaketh, his hand acteth that which is evil, yet still his corruption is not abated, yea it is the more strenghned and increased: As it is with poisonous creatures, though they vent never so much poison, yet they cannot cast out the root and cause of it as long as they live: So though a natural man be all the day long sending forth nothing but sin and folly, yet his heart is as full as ever, this fountain is not dried up; Therefore although it may fall out, that many bodily sins cannot be any longer committed, because the body groweth old and infirm, yet this original sin is never weakened, while a man is unregenerated, but in a natural man, though an hundred years old, yet it is as vigorous and active, as in youthful sins. It is reported of a liberal Emperor, who was much in free munificence, that he would say, 〈 in non-Latin alphabet 〉 Draw from me, as from the River Nile, meaning, that he would never be weary, that he was like a fountain, of which all travellers might drink, yet he be as full as ever: Thus it is with this treasure of original sin, all the sins that have come from it to this day, have not at all diminished the fountain, it's as full and as overflowing as ever, yea as sudden showers make the rivers fuller, causing a flood; Thus do all actual and customary sins, they make this original corruption like Nebuchadnezzar 's furnace seven times hotter than it was before.

Fourthly, In that it is called a treasure, we thereby see the delight and pleasure that we naturally take in what is sinful. Our Savior saith, Where a man's treasure is, there his heart is also; how much more when this treasure is his heart, when his heart and treasure is all one? Therefore this expression doth denote the futable and pleasing nature of sin to us; it showeth, that what water is to the hydropical man, as Job 15. so is sin to a man by nature: Hence Heb. 11. they are called, The pleasures of sin; Who would think so? you would rather think we might as well say, The pleasures of hell, and the pleasures of damnation, that a man would be as willing to be damned, as to sin; But thus sweet and pleasing is sin to every man by nature, because his heart is upon it, it is a treasure to him; That as the godly account God's will sweeter than the honey-comb, so do they the will and lusts of sin; Do ye not pity such, who are so distempered in their palate, that they cannot forbear eating those things, which will be their death at last? How much more miserable is man, to whom nothing is so pleasant, so much sought after, as that which will prove his eternal damnation? And certainly, if sin be not such a delight to thee naturally, how cometh it about that no threatening, no fear of hell, all the curses in the Law denounced against thee cannot make thee forbear? If you regard sin in its own nature, so the Scripture represents it most irksome and loathsome, comparing it to gall, to a bitter root, to mire, to vomit; And who can desire to swallow down these things? But because original sin hath infected all, hath made us like so many beasts, therefore what is in itself abominable, to our corrupt natures is become exceeding pleasant.

Fifthly, Because it's a treasure, therefore it is that every day there cometh from us some new corruption or other, some new sin or other to be matter of condemnation to us. That when we might think, if once we had got our hearts to such a frame, if once we could subdue such a corruption, then, we hope we should be at some ease; but no sooner have we obtained such desires, but this treasure of evil poureth out new matter of sorrow, corruptions rise fresh again, when we began to hope all were dead; So that the soul begins to be even hopeless, crying out, O Lord, how long? When shall this bloody flux be stopped? When shall it once be that I may be quiet and free from this molesting enemy within? But it is with thy heart as with the sea, when one wave is over, presently there cometh another, and again another, and it cannot be otherwise as long as this treasure is in us, as Job saith, Chap. 14. A Tree though the boughs of it be cut, yet the root will spring again, and be as big as ever, if suffered to grow: Thus original sin, though it may be mortified and crucified in some measure, though there may be much stopping and abating the strength of it by grace, yet because the root is there still, it will quickly sprout again: Hence are the godly put upon those duties of crucifying and mortifying the flesh, because they will have this work to do, as long as they live; there is a treasure, and so out of this, as the good Scribe cut of his good treasure, Mat. 13. 52. doth bring out new and old, thus doth he old lusts and new.

Use. Of Instruction. Have we all by nature an evil treasure in our hearts, then see, why it is that thou art always sinning, that thou art never weary, that all the world cannot change thee, or make thee of another mind? Is it not this evil treasure within? As it is a treasure of sin, so it is of wrath and punishment, Rom. 2. some are said, To treasure up to themselves wrath against the day of wrath; and this is thy case, and never do thou flatter thyself, because thou dost not feel and perceive any such evil upon thee, for therein art thou the more miserable; Treasures use to be hidden and secret, therefore in the Scripture called hidden treasures, and thus is this treasure of evil in thy heart, it is hidden from thee, thou dost not know it, till God open thy eyes, till he give a tender heart.

SECT. I.

I Come now to the last Name, I shall insist upon, that the Scripture giveth original sin, and that is a Body; For although the most famous, and notable name is flesh, yet because that will most properly be considered, when we speak of the Nature and Definition of it, I shall put it off till that time; Only we must necessarily take notice of this Title given to it here, and elsewhere, ( viz. ) a Body: Not that this word is to foment the Illyrican absurdity, That original sin is not an accident, but a substance; but hereby is manifested the real and powerful efficacy of it upon the whole man: For the coherence of the words, the Apostle at verse. 12. from that glorious and precious Doctrine of Justification by Faith, and also Sanctification begun in us, doth infer this Exhortation by way of Conclusion, That therefore we are not Debtors to the Flesh, we have received such great and unspeakable favors from God, that we owe all to him; as for sin, called here the Flesh, we owe nothing at all to that, sin will not justify us, sin will not save us: Neither hath the Devil shown that love to us, which Christ hath done.

By this then we see, That though Justification and Gospel-mercies be not for any works or merits of ours, yet Believers are to study and abound in holiness, as that which Christ aimed at by the work of Redemption, as well as our Justification. Now for this reluctancy against, and mortification of sin, the Apostle useth several Arguments, as in the Text, the danger that will accrue even to the godly, If they live after the flesh, they shall die, that is, eternally; The godly need this goad to prick them forward, they must not please themselves, as if because they were elected, justified, they may live as they list, and walk after the flesh; No, if they do so, they shall surely be damned.

SECT. II.

What is implied by the word Mortify.

BUt on the contrary, If they mortify the deeds of the body by the Spirit, they shall live; where you have the duty supposed, to mortify; that implieth, it is not enough to forbear from the actings of sin, but they must kill it; Sin may be left upon many considerations, yet not mortified; Look therefore that sin be dead in thee, and not asleepy, or only restrained for a season.

Again, To mortify signifieth the pain and renitency that is in the unregenerate part against this Duty. A wicked man had almost as willingly be killed, as leave his lusts. This showeth how fast sin is rooted in us, more than a tooth in the jaw, or the soul in the body; and if any of these are not taken away without much pain and trouble, no wonder if the leaving of our corruptions be so troublesome to us.