-- CHAPTER I: That, to complete the description of our natural sinfulness
BOOK VIII:
Of the inclinations and lusts which are in the will and affections, after things fleshly and sinful That you put off the old man, which is corrupt in deceitful lusts.
—EPH. 4:22
CHAPTER I:
That, to complete the description of our natural sinfulness The words of the text explained.—That, to complete the description of our natural sinfulness, the positive part, which consists in lusts, is to be considered, as well as the privative, which is the want of all that is good HAVING despatched the first part of the positive original sinfulness of man's nature, which is the depravation of the mind in all the powers of it, understanding, and thoughts, judgment, conscience, and reason, I come now to discourse of the corruptions of the will and affections, which are lusts, which that they are another part of the sinfulness of our nature, will appear from the words, and the coherence of them.
For, first, the main thing here spoken of by the name of 'the old man,' is no other than the subject we have in hand, viz. that sinful nature of
the old man contracted from his birth.
And, first, that the sinfulness of our nature is principally and directly meant in that phrase, is evident out of this place.
1. Because he opposeth it to 'the new man.' Now, by new man, as the apostle doth in ver. 24 explain himself, is meant that integrity, righteousness, and holiness of nature which is called God's image, like that created by God at first, and which renews not the outward life only, but the most inward room of the mind: ver. 23, 24, 'And be renewed in the spirit of your mind; and that ye put on the new man, which after God is created in righteousness and true holiness.'
Therefore that old man that is exhorted to be put off, by law of opposition, is meant that opposite corruption of nature that came in the room of it; which must therefore be put off (as he exhorts), that this may be put on; which whilst it resides in the nature of man, it hinders his renewing, and the image of God from coming in. These two therefore are two contrary things, which are conversant about the same subject, to wit, man's nature.
2. It appears from the scope of the words and their coherence, in ver.
21, 'If so be that you have heard him, and have been taught by him, as the truth is in Jesus.' He exhorts not to an outward reformation of their converse only, but to that truth and sincerity of sanctification, which the doctrine and power of grace in Christ teacheth, and worketh in all true Christians: 'If so be,' saith he, 'ye have learned the truth as it is in Jesus.' Which doth not, as other doctrines of philosophers, &c., teach you to put off the evils of your outward converse only, and to put on a new conversation over an old nature, as a sheep's skin over a wolfish nature; he that doth no more falls short of that truth of grace which Christ requires; but it teacheth principally to put off the old man, as the cause of all the evils in the outward converse; and that is his meaning, when he saith, 'As concerning the outward converse, put off the old man,' without which it is impossible to reform the converse. Now if by the old man had been meant the outward converse only (as some would), his
exhortation had fallen short of that truth of sanctification, to which he urgeth them; therefore by old man corruption of nature must needs be meant, as a distinct thing from the former converse, and differenced from it, as the cause from the effect. And so,
3. Where the same exhortation is used by the same apostle, it is evidently expressed, as in Col. 3:9, 10, 'Lie not one to another, seeing that ye have put off the old man with his deeds; and have put on the new man, which is renewed in knowledge after the image of him that created him.' And therefore it is so to be understood here; for the one is an explication of the other.
Secondly, In the second place, that that sinfulness of our nature, contracted from our birth, is principally meant in that phrase, the reason of the name old man, as given by divines, doth evidence. For sin is called the old man, because it is the image of, and contracted from, the first, and therefore old Adam, as he is called in comparison of Christ, whose image the new man is: 1 Cor. 15:45, 49, 'And so it is written, The first man Adam was made a living soul, the last Adam was made a quickening spirit. And as we have borne the image of the earthy, we shall also bear the image of the heavenly.' It is the old man, because we have had it so long, even from our births, though also all the further corruption which it hath been a-growing to, and hath been added by actual sin, is also meant here, as the word φθειρόμενον (as Piscator notes) implies; for it is not said φθάρτον, corruptum, but continually corrupting, though all the parts of corruption it hath at first, and that in the whole man.
Thirdly, For therefore it is called the old man, because it is seated in the whole man, it is spread over all the faculties and powers of man.
Now, that whereby the apostle describes this old man to us is that part of its corruption which we have in hand, namely, inclinations to what is evil; for if you ask, what manner of thing the old man is? he tells you it is nothing but corruption; and if you ask wherein this corruption doth consist? he answers you, By this which is the most
sensible part of it, which divines call positive, viz. inclinations to sin; for that is his meaning, when he saith, 'It is corrupt in lusts deceitful.'
The text thus opened doth discover to us that the corruption of man's nature is not merely privatively to be expressed, but also positively; that is, that man's natural sinfulness lies not only in that there is no inclination to what is good, but further, that all our inclinations are set wrong, and going out of the way which is good to what is evil, which is a further thing, and a distinct part, and that is all we mean by that we call the positive part. Now, that which I intend to do about this subject, is to prove and demonstrate these things concerning it.
I. That to the full description of our nature's sinfulness, there are required to be considered these two distinct parts of it, a privative and a positive.
II. That this positive part is nothing but lusts set wrong, inclinations aberring and inclining us out of the way, which I will shew to be truly and properly sins, and wherein their sinfulness consists.
III. Then I will shew the exceeding great sinfulness of man's nature in regard of them;— 1. In regard of their extension, both in regard of subject and object, in that all the inclinations that are in all faculties are out of the way, and carried on to evil, and also that there is no evil which in man's nature there is not an inclination unto.
2. In regard of their parts, which is an averseness in inclination to what is good, and enmity against it, as well as inclination to evil.
3. In regard of its degrees: their inclination is not only a fitness to evil, but a readiness; not only a readiness, but a greediness, &c.
I. To begin with the first, which is the foundation of the rest, viz. that, to make up the full description, there are required to be considered
two parts, a privative and positive; that is, though indeed, take it metaphorically and abstractly in its own nature, it is but a bare privation, as all sin is; and so to define it, it were enough to say, that it is a want of what is good; yet morally considered, and as in our natures and inclinations, which are a positive subject, so there are two distinct evils to be considered in it, to make up the full description of it, that is, God looking on our natures and inclination as corrupted, and reckons two distinct parts of sin against us there: the one is merely privative, viz. that our inclinations are not carried on to what is good, and that they are taken off from him; the other as importing something positive, which is the bent of these inclinations to what is evil. As, for example, he that labours to express all the moral evil that is in pride, and says no more of it but that it is a want of humility, would not express all, though indeed physically, or in genere entium, it is but a mere privation; but this must be added, to shew the full evil of it in genere moralium, that it is an inordinate desire of exalting himself, and affecting some excellency above his measure, which notes out a positive part, or rather an affirmative part, as being in a positive subject to a positive object. And therefore all the privations to which sin is compared, they are not mere privations, but privations evilly disposing the subject they are in. As when it is compared to leaven, the old leaven: 1 Cor. 5:6, 7, 'Know ye not that a little leaven leaveneth the whole lump? Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened.'
Leaven is not only the want of that right savour which should be in bread, and is naturally in it, but also a positive sourness, which affects it, and makes it unsavoury. And as that is physically thus, so is original sin morally; for you shall find the Scripture (which is the best herald to quarter out the coat of the old man, which is to be put off) displaying the evil of it into these two several quarters and parts.
So if we look on those places which in general speak of it, Rom. 3:9, 10—he speaking of that common sinfulness that is in all, as those words imply, 'all under sin,' and this both in their natures, as infants in their natures; and lives, if living to years of discretion—he describes it,
1. Privatively. (1.) In their natures: that 'there is none righteous,' ver.
10. (2.) In their lives: 'there is none that understands,' &c., 'none that doth good;' but are unprofitable, unserviceable, ver. 11, 12.
2. And then positively also, ver. 13–15. In their natural inclinations, 'open sepulchres,' full of rotten bones when opened; their 'mouths full of bitterness,' and 'poison is under their lips.' As also James saith, chap. 3:6, 8, that they are full of nothing but inclinations to ill
(speaking then within them, when they do not speak outwardly), and active inclinations which are called a fire that man's nature is inflamed with, and which sets it a-work. And so 'their feet are swift to shed blood,' ver. 15, which notes out the natural readiness and aptness to run that way; and therefore in their lives there is much positive error committed, which he also describes, 'With their tongues they have used deceit.' And by the way, let me note this unto you, that the places the apostle here cites and applies to prove the common sinfulness of man's nature, and this even by birth (for he speaks of all), are yet, in the places where they are cited, some of them spoken but of particular men, now as corrupted by actual sin,
Ps. 140:3. That of 'poison is under their lips,' is spoken upon occasion of Doeg, and but of persecutors only; that out of Isaiah 59:7,
8, of 'feet swift to shed blood,' is spoken but of the oppressors among the Jews; which here I note only to this purpose (though afterwards I shall use it to another), to stop that cavil which some papists have raised against our divines, that many of those places they bring to shew the corruption of our natures are spoken only of men corrupted by actual sins. You see the apostle doth so argue, and well may we; for all that wickedness which is acted by particular men, is but the expression of that sinfulness that is in all men, Col. 1:21. They are not only said to be estranged as from the womb, from the life of God, as in Eph. 4:18, it is explained, but that their minds are become vain and set on evil works. They are said to be in evil works, to note out their inclinations to them, as a man is said to be in law.*
And as thus in general, so the corruption of particular faculties is both privatively and positively expressed. (1.) Their wisdom: Jer.
4:22, 'For my people is foolish, they have not known me; they are sottish children, and they have none understanding: they are wise to do evil, but to do good they have no knowledge.' To do good they have no understanding; but that is not all, they are wise to do evil.
(2.) The inclination of the will and affections: Jer. 22:17, 'But thine eyes and thine heart are not but for thy covetousness, and for to shed innocent blood, and for oppression, and for violence, to do it.' Thy heart and eyes are not but for covetousness and oppression; that is, the inclination and disposition is privately taken off from all things that are good; but for covetousness, to that it is inclined strongly enough.
For reasons and grounds of this truth:
First, Consider that sin in general (consider it which way you will) hath two such distinct evils in it, and so wheresoever it is to be found, both an evil privative and positive, is to be found to make up the definition.
1. Consider it as it is a wrong to God, as he is the chiefest good. Or, 2. As he is the supreme judge, and governor, and lawgiver; for sin wrongs both ways, and so answerably hath two definitions of it, and both definitions include these two evils in it.
1. As it is a wrong to God as the chiefest good: Jer. 2:13, 'For my people have committed two evils: they have forsaken me the fountain of living waters, and have hewed them out cisterns, broken cisterns, that can hold no water.' He defines it by two distinct evils in it: 1, a forsaking of God the fountain, &c., which is merely privative; and, 2, a digging of pits, &c. So the schoolmen also define it, that it is an aversion a summo bono, et conversio indebita ad minus bonum. And these are two twins, that in what womb soever the one is begotten the other is also. Though the one is a consequent of the other, and takes the other by the heel, yet they are never severed: no aversion
from God, but joined with conversion to the creature; no conversion thus to the creature, but is accompanied with aversion from God.
2. Take it as a wrong to God as lawgiver. So it is called and defined, 1 John 3:4, ἀνομία, a transgression of laws. Now, every commandment of God hath two parts inseparably conjoined: an affirmative, this you shall do; a negative, this you shall not do; a precept and a prohibition. And as these always are conjoined in law, so in sinning, which is the transgression of the law. There is no failing in a precept, but is joined with jarring against some prohibition; for sin bidding contrary to law, hath two parts also in it as that hath, only the breach of the negative part of the law makes a positive part of sin; the failing in the affirmative part of the law makes the privative part of sin, as two men standing opposite, the one's right hand is against the other's left. Now, then, if sin, both ways considered, hath two parts, and there so conjoined, as where one is the other is also; then original sin must have these two parts, since it is proved to be both a sin and a law. A holy law was written once in our natures, and now sin is written there: Jer. 17:1,' The sin of Judah is written with a pen of iron, and with the point of a diamond; it is graven upon the table of their heart, and upon the horns of your altars.' And as the law had two parts when written there, so sin hath now; therefore the law of the members is called contrary to the law of the mind, i.e. the law written in the mind: Rom. 7:23, 'But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin, which is in my members.'
Secondly, If we consider the subject of all sin, it is either our actions or our inclinations. Now, in our actions these two parts are distinctly to be considered, whence the distinction of omission and commission ariseth: James 4:17, 'Therefore to him that knoweth to do good, and doeth it not, to him it is sin.' Mat. 25:42, 'For I was an hungered, and ye gave me no meat; I was thirsty, and ye gave me no drink.' There omission of what they ought to have done is a sin. John
8:34, 'Whosoever committeth sin is the servant of sin.' Ps. 50:21, 'These things hast thou done, and I kept silence: thou thoughtest that
I was altogether such a one as thyself: but I will reprove thee, and set them in order before thine eyes.' Their doing what they ought not to have done is a sin. Now, if these two parts are found in actions, then also in our inclinations or natures, which consequence is proved by a double reason.
1. Because action is the child of inclination: James 1:15, 'Then when lust hath conceived, it bringeth forth sin; and sin, when it is finished, bringeth forth death.' Sin is said to be conceived, and to bring forth.
An act hath no sinfulness which it sucks not from within; for what is in the effect is in the cause, especially if it is begot as a child then it must be in the same image.
2. Because the first sin of Adam, which was a sin of omission and commission both, was the parent of original sin, as I have proved, and so begat it in its likeness. As it was an aversion from God, it left us turned from him; as it was a conversion to the creature, it left us inclined to all acts of commission: for John 8:34, 'He that commits sin is the servant of it.' It binds over his nature to its service by positive inclinations as indentures.
Use. If there be two parts in sin, then consider that true sanctification must have two parts also, for sanctification is opposite to sinfulness. Therefore, if you have learned Christ, as the truth is in Jesus, you have learned first to put off the old man, and then to put on the new. And as in your natures, so also in your lives, it is not enough to cease to do evil, but we must learn to do well; so in your hearts, it is not enough for a man to have good motions, but he must also have his lusts mortified. There is now a kind of half religion, a negative and dough-baked religion in the world, as the prophet calls it, which hath not two parts in it as sin hath; as civil men cease to do any man hurt, but they set not themselves to do good duties. Many men when they have their consciences terrified, they have their lusts deaded for a while, but yet they have not their hearts quickened to that which is good. But such must know that if sin hath two parts, then sanctification must have two parts also, both in your natures