Chapter III
This corruption of nature is not only a misery and a punishment, but a sin, which renders us guilty in the sight of God ; proved to be so by scriptures. As also because our corrupt nature is contrary to God s holiness and his law,
proved to be sin also from the effects of it.
I come now in the next place to shew further, that what is meant by flesh in John iii. 6 is not only a corruption, but such a corruption as properly is
a sin, which God looks upon as sinful, and which makes him therefore to hate and loathe us for it.
But you will say, What need there any such distinct question be made of
it ? Is it not a granted old truth, a principle every child learns, even acknow
ledged by the papists, before baptism, that it is a sin ?
But indeed the truth is, there is a rotten generation of divines, sprung up in this age, which do flatly deny original corruption to be a sin. Acknow
ledge they do a guilt of Adam s sin, and a corruption thence derived ; but
that corruption, they say, is only to be considered as the punishment of the
first sin, but in itself not properly a sin ; malum triste indeed, but not malum
culpa: our misery, but not our fault. Now, we will prove that it is properly a sin, and so accounted by God.
First, The Scriptures call it not only a sin, but a whole body of sins of the
flesh: Col. ii. 11, In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the sins of the flesh, by the
circumcision of Christ. He speaks there of corruption of nature, and he
calls it a body, that is, a lump, a real subsistent thing, consisting not of one, but many sinful members, a body of sins ; and he speaks of this flesh which
* a body of sins of the flesh. And
is spoken of in John iii. 6, for he adds,
of original corruption too he speaks, for it is that which was put off by cir cumcision and baptism
: Col. ii. 11, 12, In whom also ye are circumcised with the circumcision made without hands, in putting off the body of the
sins of the flesh by the circumcision of Christ ; buried with him in baptism, wherein also you are risen with him through the faith of the operation of
God, who hath raised him from the dead. Now, both those sacraments were administered to infants, in whom therefore this body of sins is.
Secondly, The confession of godly men guided by the Spirit of God, in a
sense of their own vileness, have acknowledged it to be so ; we may take
their confessions in this case for truth, for they were from the Spirit.
St Paul, in Rom. vii., doth not only cry out of this indwelling corruption in him as a misery (though so he complains of it under that expression also, as at the last verse), but also cries out upon it as a sin: Rom. vii. 17, 18, Now then, it is no more I that do it, but sin that dwelleth in me. For I
know, that in me (that is, in my flesh) dwelleth no good thing
: for to will
is present with me, but how to perform that which is good, I find not. And he speaks of it as that which is the cause of all the evil actions he did : It
is not I, says he, but sin that dwells in me ; he means corruption of nature
inherent in him. For, 1. He makes it the root, whence actual sins do spring ; it is sin that does
it, says he. And the flesh is made such a root also : Gal. v. 19, Now the works of the flesh are manifest, which are these: adultery, fornication,
56 AN UNREGENERATE MAN S GUILTINESS BEFORE GOD, [BOOK II,
uncleanness, lasciviousness ; for actual sins are there called works, works of the flesh.
2. Because he says, Sin dwelling in him. Now an act is a transient
thing, corruption only is that which dwells in and cleaves to the heart.
Thirdly, In the next words he calls it expressly flesh ; for giving the reason of this, he says, In my flesh dwells no good thing ; so as that which he
calls sin dwelling in the former verse, he calls flesli here in this 18th verse.
Fourthly, He says, there was no good in him ; a privation therefore it is of all good and grace, and therefore a sin ; for, privatio est carentia entitatis
debitcr, inesse, it is a want of something in the subject, which ought to be there.
If, therefore, this good ought to be there (else it is not a privation of it), then it is a sin, for it ought to be there by the law of God.
Fifthly, Observe that St Paul speaks this confidently, not as a man, being so far out of conceit of himself, as he might speak worse of himself, than was cause, but he knew. what he said: I know, says he; he lets others alone to dispute it, he knew it to be so, and this by woful experience.
Lastly, He speaks it in a proper, not a metaphorical, sense, for he spake in the bitterness of spirit, in bitterness of heart, by way of complaint, when men use to speak plainly, therefore his meaning is, that [it] is properly a sin.
Obj. Ay, but you will say, St Paul spake this of his nature, as now cor
rupted, when he was now a grown man; but the question is of our nature, as it comes from the womb.
Ans. Let us therefore see what David says in his confessions ; you use to
take men s confessions on the rack, as he was now on the rack, and there
fore likely to speak plainly: Ps. li. 5, I was shapen in iniquity, and in sin did my mother conceive me. And speaks he this of the guilt of Adam s sin
only, or of corruption of nature also ? Sure of corruption of nature.
For, 1, it is argued from his scope and design ; for he being to humble himself the more for his murder and adultery, confesseth the cause to be sin, the sea whence these streams came, to be original corruption.
2. The next words shew, by the opposition that he speaks of, inherent
corruption ; for he adds, ver. 6, Behold, thou desirest truth in the inward
parts; and in the hidden part thou shalt make me to know wisdom ; that
is, whereas thou requirest, that not only my action, but that my nature, my inward parts, should be sincerely holy, I was conceived in sin ; and so my inward parts were tainted with it from the womb. And by truth there he means grace and sincerity, as opposite to a corrupt heart, as in 1 Cor. v. 7,
Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened : for even Christ our passover is sacrificed for us : where grace, the new lump, is opposed to the old leaven of wickedness, that is, original
corruption, which is the ancient leaven, which we have from the old man, with which our natures are soured and leavened.
3. And, in the third place, not only confession of godly men, but the law
of God condemns it, which argues it to be a sin. Now, that which is con
trary to what God requires, certainly is a sin, that none will deny; for God s law is just, and therefore the unconformity to it is unrighteousness, but
original corruption is the contrary to what God requires ; for God you see
requires truth in the inward parts ; but this corruption of nature is the wan*
of it, and therefore the contrary to what God requires should be in our nature, and therefore a sin, and this is David s reason whereby he proves it to be
a sin.
Yea, 2dly, it is contrary to grace, and therefore a sin. For,
1st. One contrary is known by another, contraria contrariis cognoscuntur. Now, that which is here called flesh, is contrary to holiness, and therefore
CHAP. III.] IN RESPECT OF SIN AND PUNISHMENT. 57
truly and simply a sin : Gal. v. 17, The flesh lusteth against the spirit, for
they are contrary. By spirit is meant grace, and these are not so efficienter, as producing contrary effects, buiformaliter, in their very nature and being
so ; for, therefore, they lust one against another, says the apostle, because
contrary ; ut se res habet in operari, ita in esse, as things are in acting, so
are they in their essence. And is not flesh a sin then ?
2dly, If it be contrary to holiness and grace, then it is contrary to the
law of God ; for what is holiness but the law of God written in the heart,
the real living law ? Rom. vii. 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 the mind,
law of sin, which is in my members. It is called the
contrary unto which is that original corruption, called therefore the law oi
the members, warring against it. It doth not only put forth contrary acts, but it is in itself a contrary law ; and therefore it is said, Rom. viii. 7, Because the carnal mind is enmity against God : for it is not subject to
the law of God, neither indeed can be. Here the flesh, or carnal mind, is
said to be a thing which is not subject to the law of God ; for why ? It is a
flat law warring against it, and yet the mind of man ought to be subject to
it, else the apostle would not challenge it, and blame it, for not being sub
ject ; and this he speaks of in the nature of it, not only in the effects of it,
for he says it cannot be subject, which implies an opposition in nature, a
contrariety there. Now, certainly, whatsoever is contrary to the law, and
is not subject to it, and yet ought to be, is sinful, for sin is only a trans
gression of the law : 1 John iii. 4, Whosoever committeth sin, transgresseth also the law ; for sin is the transgression of the law. Sin is a notsubjec tion to the law ; yea, and whatsoever creature sets up a contrary law to the
law of God, is an enemy to God. Now this flesh is a contrary law, written
in the mind, which is more tban simply an act of rebellion ; and therefore
the heart of man, in which this law is written, is an enemy to God, because
there is a kingdom of sin, and laws of sin, set up within a man against God and his law, and therefore the apostle says in the same Rom. viii. 7, it is
enmity to God ; and then God must needs be an enemy to it, and hate it. Now God hates nothing but sin.
Obj. But you will say, A thing that ought to be subject to the law, and
is not, transgresseth the law indeed ; but how will you prove it ought to be
subject ?
Am. 1. Why doth else the apostle blame it for not being subject ?
Ans. 2. Why else doth he call it enmity against God, but because it ought to be subject, and is not ? That whereas there ought to be the law of God,
subduing the whole nature of man to God, there is a contrary law subjecting
it to sin. Now for one to set up contrary laws to those of his prince, and
so not to be subject, is greater enmity than simply to commit but an act of
rebellion.
Obj. But you will say, Doth the law of God require and command that my nature should be holy ?
Ans. 1. Yes ; he expressly requires it, in Lev. xi. 44, 45, Be holy, for I am holy, says God ; now his nature is so, therefore ought ours to be so too.
Ans. 2. The law of God reacheth to all that is in man : Heb. iv. 12, For
the word of God is quick and powerful, and sharper than any two-edged
sword, piercing even to the dividing asunder of soul and spirit, and of the
joints and marrow, and is a discern er of the thoughts and intents of the
heart. The law of God reacheth to soul, spirit, and understanding : so in
1 Thes. v. 23, And the very God of peace sanctify you wholly
: and I pray God your whole spirit, and soul, and body, be preserved blameless unto the
58 AN UNREGENERATE MAN S GUILTINESS BEFORE GOD, [BOOK II.
coming of our Lord Jesus Christ. God sanctify you wholly ; that is, he works grace in your whole man, and keeps your spirit, soul, and body, blameless. Mark it, if nature be not wholly sanctified, it is malum culpa, a
thing blameworthy, and therefore it is a sin.
Obj. But you will say, Upon what ground doth God command our nature
to be holy ?
Ans. God having made our nature holy at first, commands it should be
preserved so ; and he might well do so, for grace was a talent given to keep and to increase. Now, in Mat. xxv. 24, we find that God exacts his talents, and requires them with advantage, much more the same again, Mat. xxv. 24-27, Then he which had received the one talent, came, and said, Lord, I knew thee that thou art a hard man, reaping where thou hast not sown, and gathering where thou hast not strawed : and I was afraid, and went and hid thy talent in the earth : lo, there thou hast that is thine. His Lord answered and said unto him, Thou wicked and slothful servant, thou knewest
that I reap where I sowed not, and gather where I have not strawed : thou
oughtest therefore to have put my money to the exchangers ; and then at my coming I should have received mine own with usury. So looking on the
grace he bestowed on thee, he may say, Where is the grace I bestowed, &c. Adam cannot deny but that he lost it, through his own default, and therefore
that loss was a sin in him ; and then of us, who are acknowledged guilty of
his act ; for Adam, in eating the forbidden fruit, was as one that should
willingly eat a poisoned apple, forbidden him to eat, in which case he com mitted two distinct sins.
1. In eating an apple, forbidden him particularly, suppose not poisoned. But,
2. In destroying himself also, knowing it would poison him.
Obj. But they object, the loss of grace was inflicted only by God as a
punishment of his fault, and therefore not a sin ; as if a man for putting out one eye himself hath another eye put out by the judge ; the loss of the
latter is not his fault that he is wholly blind.
Ans. 1. It is false that it is merely as a punishment inflicted by God as
by an external hand, as appears by the former grounds laid. I have shewed
you that sin doth expel grace after a natural manner, as one contrary expels another ; so as this corruption was a natural consequent following the act, as death doth upon a stab, or strangling a man s self; the sin itself did it, not God merely inflicting it as a punishment.
Ans. 2. If it were a punishment, yet some punishments are both sins and
punishments.
Obj. But they object that every sin is voluntary, but this corruption of
nature (though indeed he committed the act willingly) befell him not willing it.
So I answer, that it was volitum in causa, willed in its cause ; as he that
hates wisdom is said to love death, he loves it in the cause of it, Prov. viii.
36, for simply of itself no man loves it, no more did Adam will this corrup
tion, or intended it in sinning, but yet he willed that sin which he knew would bring this upon him.
Lastly, If Scripture, godly men, law, and all should not hold proof, the
effects would argue it to be a sin. See what the apostle says of it, Gal. v. 19, that
* the works of the flesh
are manifest; that is, that the works of it are such notorious sins as none
can deny them but to be such ; and if the fruits of it be such, then reason will
tell us, though Christ had not told us, that the tree is known by the fruit :
Mat. xii. 33-35, Either make the tree good, and his fruit good; or else make the tree corrupt, and his fruit corrupt
: for the tree is known by his
CHAP. IV.] IN RESPECT OF SIN AND PUNISHMENT. 59
fruit. generation of vipers, how can ye, being evil, speak good things ?
for out of the abundance of the heart the mouth speaketh. A good man out
: and an evil man out of the evil treasure bringeth forth evil things. This corruption is
of the good treasure of the heart bringeth forth good things
called an evil treasure, out of which evil actions are produced ; and if they be evil, then the tree is evil, and that eodem genere, in the same kind.
Obj. But they object that of James, Lust conceived brings forth sin, James i. 15 ; that is only called sin (say they) which is brought forth by it, but it is not so in itself.
Ans. 1. Thence I argue the contrary, that it is a sin, and ejusdem nature, of the same nature with what is brought forth, for every thing begets in its own likeness, and are ejusdem speciei, of the same kind ; simile generat simile,
like produceth like. If, therefore, that which is begotten be a sin, then the
lust also.
Ans. 2. That lust is made to be a sin in ver. 14, in that it tempts men
to sin. Now, what tempts to sin is sinful ; therefore, ver 13, it is denied of
God, as abhorred of him, it being a sin to tempt to evil, and it is made all one to tempt to evil and to be tempted to evil.