Chapter 12. Of Original Sin.
A GOLDEN CHAIN
Chapter 12. Of Original Sin.
[Secondly,] out of the former transgression arises another one; namely, Original Sin. This is corruption engendered at our conception, by which every faculty of soul and body is prone and disposed to evil. Psa 51.5,
I was born in iniquity, and my mother conceived me in sin. Gen 6.5;
Tit 3.3, We ourselves were in times past unwise, disobedient, deceived, serving the lusts and diverse pleasures, living in maliciousness and envy, hateful, and hating one another. Heb 12.1, Let us cast away everything that presses down, and the sin that hangs so fast on us.
By this we see that sin is not a corruption of man's substance, but only of his faculties. Otherwise, men's souls could not be immortal, nor could Christ take upon himself man's nature.
All Adam's posterity is equally partaker of this corruption. The reason why it does not show itself equally in all, is because some have the spirit of sanctification, some the spirit only to bridle corruption, and some have neither.
[Thirdly,] the propagation of sin from the parents to the children, is either because the soul is infected by the contagion of the body, as a good ointment is spoiled by an unclean vessel; or because God, in the very moment of creation and infusion of souls into infants, utterly forsakes them. For as Adam received the image of God, both for himself and others, so he loosed it from himself and others.
But the propagation of sin is like a common fire in a town: men are not so much to search for how it came about, as to be careful how to extinguish it.
That we may better know original sin in the several faculties of man's nature, three circumstances must be considered.
1. How much of God's image we yet retain.
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2. How much sin man received from Adam.
3. The increase of sin afterward.
In the mind. The remnant of God's image is certain notions concerning good and evil; such as, that there is a God, and that the same God punishes transgressions; that there is an everlasting life; that we must reverence our superiors and not harm our neighbours. But even these notions are both general and corrupt, and have no other use than to bereave [deprive] man of all excuse before God's judgment seat. Rom 1.19, 20, That which may be known concerning God, is manifest in them: for God has shown it to them. For the invisible things of Him that is — His eternal power and Godhead
— are seen by the creation of the world, being considered in His works: to the intent that they should be without excuse.
Men's minds received from Adam, 1. Ignorance – namely, a lack, or rather a deprivation, of knowledge in the things of God, whether they concern His sincere worship, or eternal happiness.
1Cor 2.14, The natural man does not perceive the things of the spirit of God, for they are foolishness to him; neither can he know them because they are spiritually discerned. Rom 8.7, The wisdom of the flesh is enmity with God, for it is not subject to the law of God, nor indeed can it be.
2. Impotency, by which the mind, of itself, is unable to understand spiritual things, even if they are taught.
Luk 24.45, Then he opened their understanding, that they might understand the Scriptures. 2Cor 3.5, Not that we are sufficient of ourselves to think anything as of ourselves; but our sufficiency is of God.
3. Vanity, in that the mind thinks falsehood is truth, and truth is falsehood. Eph 4.17, Walk no more as other
Gentiles, in the vanity of your understanding. 1Cor 1.21, It pleased God by the foolishness of preaching, to save those who believe; verse 23, We preach Christ crucified, to the Jews a stumbling block, but to the Greeks foolishness. Pro 14.12, There is a way which
A GOLDEN CHAIN
seems good in the eyes of men, but the end thereof is death.
4. A natural inclination to conceive and devise the thing which is evil. Gen 6.5, The Lord saw that the wickedness of man was great upon earth, and all the imaginations of the thoughts of the heart were only evil continually. Jer 4.22, They are wise to do evil, but to do good, they have no knowledge.
Hence, it is apparent that the origin, and I may say, the matter of all heresies, is naturally ingrafted in man's nature. This is worthy of the observation of students in divinity.
The increase of sin in the understanding is, 1. A reprobate sense, when God withdraws the light of nature. Joh 12.40, He has blinded their eyes, and hardened their hearts, lest they see with their eyes and understand with their hearts, and I should heal them, and they be converted. Rom 1.28, As they did not regard to know God, so God delivered them up to a reprobate mind, to do those things which are not fitting.
2. The spirit of slumber. Rom 11.8, God has given them the spirit of slumber, etc.
3. A spiritual drunkenness. Isa 29.9, They are drunk, but not with wine; they stagger, but not with strong drink.
4. Strong illusions. 2Th 2.11, God will send them strong illusions and they shall believe lies.
The remnant of God's image in the conscience, is an observing and watchful power, like the eyes of a keeper, reserved in man partly to reprove, and partly to repress, the unbridled course of his affections. Rom
2.15, Which show the effect of the law written in their hearts, their conscience also bearing witness, and their thoughts accusing one another, or excusing.
What the conscience has received from Adam is the impureness of it. Tit 1.15, To those who are defiled and unbelieving, nothing is pure; even their minds and consciences are defiled. This impurity has three effects:
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The first is to excuse sin; for, if a man serves God outwardly, he will excuse and cloak his inward impiety.
Mar 10.19-20, You know the commandments: You shall not, etc. Then he answered and said, Master, all these things I have observed from my youth. Again, it excuses intents that are not warranted in God's word. 1Chr
13.9, When they came to the threshing floor of Chidon, Uzza put out his hand to hold the Ark, for the ox shook it.
The second is to accuse and terrify for doing good.
This we may see in superstitious idolaters, who are grieved when they omit to perform counterfeit and idolatrous worship to their gods. Col 2.21-22, Do not touch, do not taste, do not handle, which all perish with using, and are according to the commandments and doctrines of men. Isa 29.13, And their fear towards me was taught them by the precepts of men.
The third is to accuse and terrify for sin. Gen 50.15, When Joseph's brothers saw that their father was dead, they said, 'It may be that Joseph will hate us, and will pay us back for all the evil which we did to him. Joh 8.9,
And when they heard it, being accused by their own consciences, they went out one by one. 1Joh 3.20, If our heart condemns us, God is greater than our heart.
Though the conscience accuses a man truly, that does not argue for any holiness in it. This is apparent in that Adam in his innocence had a God, and yet no accusing conscience.
Impureness increased in the conscience is, 1. First, such a senseless numbness, that it can hardly accuse a man of sin. Eph 4.19, Who being past feeling have given themselves to wantonness, to work all uncleanness, even with greediness. 1Tim 4.2,
Having their consciences burned with a hot iron. This senselessness springs from a habit in sinning. 1Sam
25.37, Then, in the morning, when the wine had gone out of Nabal, his wife told him those words, and his heart died within him, and was like a stone.
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Some grievous horror and terror of the conscience. Gen 4.14, Behold you have cast me this day from the earth, and I shall be hidden from your face.
And verse 13, My punishment is greater than I can bear. The Symptoms of this disease are blasphemies, trembling of the body, and fearful dreams. Act 24.25,
And as he disputed about righteousness, and temperance, and the judgment to come, Felix trembled, etc. Dan 5.6, Then the king's countenance was changed, and his thoughts troubled him, so that the joints of his loins were loosed, and his knees struck one against the other.
In the will, the remnant of God's image is free choice. First, it is free in every natural action belonging to each living creature — such as to nourish, to engender, to love, and to perceive. Secondly, it is free in every human action, that is, in those which belong to all men. And therefore, man has freewill in his outward actions, whether they concern manners, family, or commonwealth — even if it is very weak, both in the choice and the refusal of them. Rom 2.14, The Gentiles who do not have the law, by nature do those things which are of the law.
The will received [from Adam], 1. An impotency, by which it cannot will, or so much as lust after that which is indeed good; that is, which may please and be acceptable to God. 1Cor 2.14, The natural man does not perceive the things of the spirit of God, for they are foolishness to him; neither can he know them, because they are spiritually discerned.
Rom 5.6, When we were yet of no strength, at his time, Christ died for the ungodly. 2Tim 2.26, that they may come to amendment out of the snare of the devil, who are taken by him for his will. Phi 2.13, It is God who works in you both the will and the deed, even of His good pleasure.
2. An inward rebellion, by which it utterly abhors that which is good, desiring and willing only that which is evil.
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By this it appears that the will is no agent, but a mere patient in the first act of conversion to God; and that, by itself, it cannot begin that conversion, nor any other inward sound obedience that is due to God's law.
What the affections receive is a disorder, by which they are therefore not well affected — because they eschew [avoid] what is good, and pursue what is evil.
Gal 5.24, Those who are Christ's have crucified the flesh with its affections and lusts. Rom 1.26, Therefore
God gave them over to filthy lusts. 1Kng 22.8, The king of Israel said to Jehoshaphat, yet there is one of whom you may take counsel, but I hate him, etc.; and 21.4, therefore Ahab came home to his house discontented and angry, because of the word which Naboth spoke to him; and he laid himself on his bed, turning away his face, lest he eat food.
What the body has received is, 1. Fitness to sin. The body does this in transporting to the soul all objects and occasions of sin. Gen 3.6, The woman, seeing that the tree was good for food, and pleasant to the eyes, etc., took of its fruit, and ate.
2. Fitness to execute sin, as soon as the heart has begun it. Rom 6.13, Do not give your members as weapons of injustice to sin; and verse 19, As you have given your members as servants to uncleanness and iniquity, to commit iniquity, etc.