Concerning SIN. to Original SIN.

Concerning SIN.

Quest. X. What is Sin?

Answ. Sin is any want of conformity unto, or transgression of the Law of God.

1 John 3.4. Sin is a Transgression of the Law. Of Sin in general.

1. Sin is [gap], a Violation or Transgression. The Latin word transgredior, to transgress, signifies to go beyond ones Bounds. The Moral Law is to keep us within the bounds of our Duty; Sin is a going beyond our bounds.

2. The Law of God; it is not the Law of an Inferiour Prince is broken, but of Iehovah, who gives Laws as well to Angels as Men; it is a Law that is just, and holy, and good, Rom. 7.12. It is just, there is nothing in it unequal; holy, nothing in it impure; good, nothing in it prejudicial. So that there is no reason to break this Law, no more than for a Beast that is in a fat Pasture to break over the Hedge to leap into a barren Heath or Quagmire.

I shall shew what an heinous and execrable thing Sin is. It is malorum colluvies, the complication of all Evil; it is the Spirits of Mischief distil'd: The Scripture calls it [gap] the accursed thing, Josh. 7.13. it is compared to the venome of Serpents, the stench of Sepulchres. The Apostle useth this expression of sin, out of measure sinful, Rom. 7.13. or as in the Greek, [gap], hyperbolically sinful. The Devil would paint over sin with the Vermilion colour of Pleasure and Profit, that he may make it look fair. But I shall pull off the Paint from Sin, that you may see the ugly face of it. We are apt to have slight thoughts of Sin, and to say of it as Lot of Zoar, Gen. 19.20. Is it not a little one? But that you may see how great an Evil Sin is, consider these four things.

I. The Original of Sin, whence it comes: It fetcheth its Pedigree from Hell; Sin is of the Devil, 1 Iohn 3.8. He that committeth sin is of the Devil. Satan was the first Actor of sin, and the first Tempter to sin. Sin is the Devils First-born.

II. Sin is evil in the Nature of it.

1. It is a defiling thing. Sin is not only a Defection, but a Pollution. It is to the Soul as Rust is to Gold, as a Stain is to Beauty. It makes the Soul red with guilt, and black with filth. Sin in Scripture is compared to a menstruous cloath, Isa. 30.22. to a plague sore, 1 Kings 8.38. Ioshua's filthy Garments, in which he stood before the Angel, Zach. 3.3. were nothing but a Type and Hieroglyphick of Sin. Sin hath blotted God's Image, and stained the orient brightness of the Soul. Sin makes God loath a sinner, Zach. 11.8. and when a sinner sees his sin, he loaths himself, Ezek. 20.42. Sin drops poison on our holy things, it infects our Prayers.

The High Priest was to make Atonement for sin on the Altar, Exod. 29.36. to typifie that our holiest Services need Christ to make Atonement for them. Duties of Religion in themselves are good, but sin corrupts them, as the purest Water is polluted, running through muddy ground. The Leper under the Law, if he had touched the Altar, the Altar had not cleansed him, but he had defiled the Altar. The Apostle calls Sin [gap], filthiness of flesh and spirit, 2 Cor. 7.1. Sin stamps the Devil's Image on a Man. Malice is the Devil's Eye, Hypocrisy his Clovenfoot It turns a Man into a Devil, Iohn 6.20. Have not I chosen twelve, and one of you is a Devil.

2. Sin is a grieving of God's Spirit, Eph. 4.30. Grieve not the holy Spirit of God. To grieve is more than to anger.

Quest. How can the Spirit be said to be grieved? for seeing he is God, he cannot be subject to any passion.

Resp. This is spoken Metaphorically; Sin is said to grieve the Spirit, because it is an injury offered to the Spirit, and he takes it unkindly, and as it were lays it to heart. And is it not much thus to grieve the Spirit? The Holy Ghost descended in the likeness of a Dove; Sin makes this blessed Dove mourn. Were it only an Angel, we should not grieve him, but much less the Spirit of God. Is it not sad to grieve our Comforter?

3. Sin is an act of Contumacy against God; a walking Antipodes to Heaven, Lev. 26.27. If ye will walk contrary to me. A sinner tramples upon God's Law, crosseth his Will, doth all he can to affront, yea to spight God. The Hebrew word for sin Pashang, signifies Rebellion; there is the heart of a Rebel in every sin; Ier. 44.16. We will do whatsoever proceedeth out of our mouth, to burn Incense to the Queen of Heaven. Sin strikes at the very Deity; Peccatum est Dei-cidium, Sin would not only unthrone God, but un-God him. If the sinner could help it, God should no longer be God.

4. Sin is an act of disingenuity and unkindness; God feeds the sinner, keeps off evils from him, be miracles him with Mercy, but the sinner not only forgets God's Mercies, but abuseth them: he is the worse for Mercy; like Absolom, who as soon as David had kissed him, and took him into favour, plotted Treason against him, 2 Sam. 15.10. Like the Mule, who kicks the Damn after she hath given it Milk. Vas pertusum, [gap], 2 Sam. 16.17. is this thy kindness to thy Friend? God may upbraid the sinner: I have given thee (may God say) thy Health, Strength, and Estate, thou requirest me evil for good, thou woundest me with my own Mercies; Is this thy kindness to thy Friend? did I give thee life to sin? did I give thee wages to serve the Devil?

5. Sin is a Disease, Isa. 1.5. The whole head is sick. Some are sick of Pride, others of Lust, others of Envy. Sin hath distempered the [gap], the intellectual part, 'tis a leprosy in the Head, it hath poison'd the Vitals, Tit. 2.16. Their Conscience is defiled. 'Tis with a sinner as with a sick Patient, his Pallat is distempered, the sweetest things taste bitter to him. The Word, which is sweeter then the Honycomb, tasts bitter to him, Isa. 5.20. they put sweet for bitter. Thus, a Disease, and nothing can cure this Disease but the Blood of the Physitian.

6. Sin is an irrational thing; it makes a Man act not only wickedly, but foolishly. It is absurd and irrational to prefer the lesser before the greater, the Pleasures of Life, before the Rivers of Pleasures at God's right hand for evermore? Is it not irrational to lose Heaven for the satisfying or indulging the Lust? as Lysimachus, who for a draught of Water lost a Kingdom. Is it not irrational to gratifie an Enemy? in sin we do so. When Lust, or rash Anger burn in the Soul, Satan warms himself at this fire. Mortalium errores epulae sunt daemonum, Mens sins feast the Devil.

7. Sin is a painful thing; it costs Men much labour in pursuing their sins. How do Men tyre themselves in doing the Devil's drudgery, Ier. 9.5. They weary themselves to commit iniquity. Peccatum est sui ipsius poena. What pains did Iudas take to bring about his Treason? He goes to the High-Priest, and then after to the Band of Soldiers, and then back again to the Garden. St. Chrysostom saith, Vertue is easier than Vice. 'Tis more pains to some to follow their sins, than to others to worship their God. While the sinner travails with his sin, in sorrow he brings forth; it is called serving divers Lusts, Tit. 3.3. not enjoy, but serve: why so, because not only of the slavery in sin, but the hard labour; it is serving divers Lusts. Many a Man goes to Hell in the sweat of his brows.

8. Sin is the only thing God hath an antipathy against: God doth not hate a Man because he is poor, or despised in the World; you do not hate your Friend because he is sick; but that which draws forth the keens of God's hatred, is sin, Ier.

44.4. O do not this abominable thing which I hate. And sure, if the sinner dies under God's hatred, he cannot be admitted into the Celestial Mansions; will God let him live with him whom he hates; God will never lay a Viper in his bosom; the Feathers of the Eagle will not mix with the Feathers of other [gap]owls. God will not mix and incorporate with a sinner. Till sin be removed, there is no coming where God is.

III. See the evil of Sin in the Price paid for it; it cost the Blood of God to expiate it. O Man (saith St. Austin) consider the greatness of thy sin by the greatness of the price paid for sin. All the Princes on Earth, or Angels in Heaven, could not satisfie for sin, only Christ. Nay, Christ's active Obedience was not enough to make atonement for sin, but he must suffer upon the Cross; for without blood is no remission, Hebr. 9.22. O what an accursed thing is sin, that Christ should die for it! The evil of sin is not so much seen in that one thousand are damned for it, as that Christ died for it.

IV. Sin is evil in the Effects of it.

1. Sin hath degraded us of our Honour. Reuben by Incest lost his Dignity, and though he were the first-born, he could not excel, Gen. 49.4. God made us in his own Image, a little lower than the Angels, but sin hath debased us. Before Adam sinned he was like an Herauld that hath his Coat of Arms upon him, all reverence him because he carries the King's Coat of Arms; but let this Coat be pull'd off, and he is despised, no Man regards him. Sin hath done this, it hath pluck'd off our Coat of Innocency, and now it hath debased us, and turned our glory into shame, Dan. 11.21. And there shall stand up a vile person. This was spoken of Antiochus Epiphanes, who was a King, and his name signifies illustrious, yet sin had degraded him, he was a vile person.

2. Sin disquiets the Peace of the Soul: whatever defiles, disturbs; as Poison tortures the Bowels, corrupts the Blood, so doth Sin the Soul. Isa. 57.21. Sin breeds a trembling at the heart; it creates fears, and there is torment in fear, 1 Iohn 4.18. Sin makes sad Convulsions in the Conscience. Iudas was so terrified with guilt and horrour, that he hangs himself to quiet his Conscience. And is not he like to to be well cured, that throws himself into Hell for ease?

3. Sin produceth all Temporal Evil. Lam. 1.8. Ierusalem hath grievously sinned, ergo she is removed. It is the Trogan Horse, it hath Sword, and Famine, and Pestilence in the Belly of it. Sin is a Coal, that not only blacks but burns. Sin creates all our Troubles; it puts Gravel into our Bread, Wormword in our Cup. Sin rots the Name, consumes the Estate, buries Relations. Sin shoots the flying Roll of God's Curses into a Family and Kingdom, Zach. 5.4. It is reported of Phocas, having built a Wall of mighty strength about his City, there was a voice heard, [gap], Sin is within the City, and that will throw down the Wall.

4. Sin unrepented of brings final damnation. The canker that breeds in the Rose is the cause of its perishing; and corruptions that breed in Mens Souls, are the cause of their damning. Sin without Repentance brings the second death, Rev. 20.14. that is, mors sine morte, Bern. a death always dying. Sins pleasure will turn to sorrow at last; like the Book the Prophet did eat, Ezek. 3.3. sweet in the mouth, but bitter in the belly. Sin brings the wrath of God, and what Buckets or Engines can quench that Fire? Mark 9.44. Where the worm never dies, and the fire is not quenched.

Use 1. See how deadly an evil sin is; how strange is it that any one should love it, Psal. 4.3. How long will ye love vanity? Hos. 3.1. Who look to other Gods, and love Flagons and Wine. Sin is a Dish Men cannot forbear, though it make them sick; who would pour Rose-water into a Kennel? what pity is it so sweet an affection as Love should be poured upon so filthy a thing as sin. Sin brings a sting in the Conscience, a curse in the Estate, yet Men love it. A sinner is the greatest Self-denier for his sin, he will deny himself a part in Heaven.

Use 2. Do any thing rather then sin. O hate sin! there is more evil in the least sin, then in the greatest bodily Evils that can befall us. The Ermyn rather chooseth to die, then defileth her beautiful skin. There is more evil in a drop of sin, then in a Sea of Affliction: Affliction is but like a rent in a Coat, Sin a prick at the Heart. In Affliction there is aliquid boni, some good. In this Lion there is some Hony to be found; Psal. 119.71. It is good for me that I was afflicted. Utile est animae si in hac area mundi flagellis trituretur corpus, Aug. Affliction is God's Flail to thrash off our Husks; not to consume, but refine. There is no good in sin; it is the spirit and quintissence of Evil. Sin is worse then Hell; for the pains of Hell only are

a burden to the Creature, but sin is a burden to God, Amos 2.13. I am pressed under your iniquities, as a Cart is pressed under the sheaves.

Use ult. Is Sin so great an Evil, then how thankful should you be to God, if he hath taken away your sin; Zach. 3.3. I have caused thy iniquity to pass from thee. If you had a Disease on your Body, Plague or Dropsie, how thankful would you be to have it taken away, much more to have sin taken away. God takes away the guilt of sin by pardoning grace, and the power of sin by mortifying grace. O be thankful that this sickness is not unto death. That God hath changed your Nature, and by grafting you into Christ, made you partake of the sweetness of that Olive; that sin, though it live, doth not reign, but the elder serves the younger, the elder of sin serves the younger of grace.

ADAM's SIN.

Quest. XI. WHat was the Sin whereby our first Parents fell from the Estate wherein they were created?

Resp. The Sin was their eating of the forbidden Fruit, Gen. 3.6. —She took of the fruit thereof and did eat, and gave also to her husband.

Here is implied, 1. That our first Parents fell from their State of Innocency. 2. The Sin by which they fell, Eating the forbidden Fruit.

1. Our first Parents fell from their glorious State of Innocency, Eccles. 7.29. God made man upright, but they have sought out many inventions. Adam was perfectly Holy, he had Rectitude of Mind, and Liberty of Will to good, but his head aked till he had invented his own and our Death, he sought out many Inventions, 1. Adam's Fall was voluntary; he had à Posse non Peccare, a Power not to Fall. Free-will was a sufficient Shield to repel Temptation: the Devil could not have forced him, unless he had given his Consent; Satan was only a Suitor to woe, not a King to compel, but Adam gave away his own Power, and suffer'd himself to be decoy'd into Sin. Like a young Gallant who at one throw looseth a fair Lordship. Adam had a fair Lordship, he was Lord of the World, Gen. 1.28. Have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth. But he lost all at one throw. As soon as he had sinned he forfeited Paradise. 2. Adam's Fall was sudden; he did not long continue in his Royal Majesty.

Quest. How long did Adam continue in Paradise before he fell?

Resp. Tostatus saith he fell the next day. Pererius saith he fell the eighth day after his Creation. But the most probable and received Opinion is, That Adam fell the very same day in which he was created. So Irenaeus, Cyril, Epiphanius, and many others. The Reasons which incline me to believe so are,

1. It is said, Satan was a murderer, ab initio, from the beginning, Joh. 8.44. Now whom did he murder? Not the blessed Angel, he could not reach them; nor the cursed Angels, for they had before destroyed themselves. How then was Satan a Murderer from the beginning? As soon as Satan fell, he began to tempt Mankind to Sin, this was a Murdering Temptation. By which it appears Adam did not stay long in Paradise: soon after his Creation the Devil set upon him, and murdered him by his Temptation.

2 Argument to prove that Adam fell the same day he was created: Adam had not yet eaten of the Tree of Life, Ver. 22, 23. And now least he put forth his hand, and take also of the tree of life, and eat; the Lord sent him forth of the garden. This Tree of Life being one of the choicest Fruits in the Garden, and being placed in the midst of Paradise, it is very like Adam would have eaten of this Tree of Life one of the first, had not the Serpent beguiled him with the Tree of Knowledge. So that hence I conclude▪ Adam fell the very day of his Creation, because he had not yet tasted the Tree of Life, that Tree that was most in his Eye, and had such delicious Fruit growing upon it.

3 Argument from Psal. 49.12. Man being in honour, abideth not. The Rabbins read it thus, Adam being in Honour, lodged not one night. The Hebrew word for abide, bal-jalin, signifies to stay or lodge all night. Adam then it seems did not take up one night's lodging in Paradise.

1 Inference, From Adam's sudden Fall, he fell the same day in which he was created, Learn, 1. The Weakness of Humane Nature; Adam in a State of Integrity quickly made a Defection from God, He soon lost the Robe of Innocence, and the Glory of Paradise. And was our Nature thus weak when it was at the best? what is it now when it is at the worst? If Adam did not stand when he was perfectly righteous, how unable are we to stand when Sin hath cut the Lock of our Original Righteousness? If purified Nature did not stand, how then shall corrupt Nature? If Adam in a few hours sinn'd himself out of Paradise, O how quickly should we sin ourselves into Hell, if we were not kept by a greater Power then our own? but God puts underneath his Everlasting Arms, Deut. 32.27.

2. From Adam's sudden Fall, he fell the same day, Learn how sad it is for a Man to be left to himself, 1. Adam being left to himself fell: O then what will become of us, how soon fall, if God leave us to ourselves? A Man left to himself will choose his own Death: he will be a Prey to every Temptation. A Man without God's Grace, left to himself, is like a Ship in a Storm without Pilot or Anchor, and is ready to dash upon every Rock. Make this Prayer to God, Lord do not leave me to myself: If Adam fell so soon who had strength, how soon shall I fall who have no strength? O urge God with his Hand and Seal, 2 Cor. 12.9. My strength shall be made perfect in weakness.

2. The Sin by which our first Parents fell was, Eating the forbidden Fruit; Where consider two things: 1. The Occasion of it. 2. The Sin itself.

I. The Occasion of it: The Serpent's Temptation; the Devil did creep into the Serpent, and speak in the Serpent, as the Angel in Balaam's Ass; where consider, 1. The Subtilty of Satan's Temptation; his Wiles are worse then his Darts. Satan's Subtilty in Tempting, 1. He dealt all along as an Impostor, he usher'd in his Tentation by a Lye: He heaps up many Lyes, 1. That though our first Parents did eat of that Tree, they should not die, Gen. 3.4. Ye shall not surely die. 2. Lye, that God did envy our first Parents their Happiness, Verse 5. God knows that in the day ye eat, your eyes shall be opened; q. d. 'Tis God's envying your Felicity that he forbids you this Tree. 3. Lye, that they should be thereby made like unto God, Verse 5. Ye shall be as gods. Here was his Subtilty in Tempting; the Devil was first a Lyar then a Murderer.

2. In that he set upon our first Parents so quickly, before they were confirmed in their Obedience. The Angels in Heaven are fully confirm'd in Holiness; they are called Stars of the Morning, Iob 38.7. and they are fixed Stars. But our first Parents were not confirm'd in their Obedience, they were not fixed in their Orb of Holiness; Though they had a possibility of standing, they had not an impossibility of falling; they were Holy but Mutable; here was Satan's Subtilty in tempting our first Parents before they were confirm'd in their Obedience.

3. His Subtilty in tempting was, that he sets upon Eve first, 1. Because he thought she was less able to resist. Satan did break over the Hedge where it was weakest: he knew he could more easily insinuate and wind himself into her by a Temptation. An expert Soulder when he is to Storm or enter a Castle, observes warily where there is a Breach, or how he may enter with more Facility: so did Satan the weaker Vessel. 2. He tempted Eve first, because he knew if once he could prevail with her, she would easily draw her Husband. Thus the Devil handed over a Temptation to Iob by his Wife, Job 2.9. Curse God and die. Agrippina poison'd the Emperour Commodus with Wine in a perfum'd Cup; the Cup being perfumed and given him by his Wife, it was the less suspected. Satan knew a Temptation coming to Adam from his Wife, would be more prevailing, and would be less suspected: O bitter! sometimes Relations prove Temptations: A Wife may be a Snare, when she disswades her Husband from doing his Duty, or enticeth him to Evil: Ahab sold himself to work wickedness, whom his wife Iezebel stired up, 1 Kin. 21.25. She blew the Coals and made his Sin flame out the more. Satan's Subtilty was in tempting Adam by his Wife, he thought she would draw him to sin.

4. Satan's Subtilty in tempting was in his assaulting Eve's Faith; he would perswade her that God had not spoken truth, Ye shall not surely die, Gen. 3.4. This was Satan's Master-piece, to weaken her Faith, when he had shaken that, and wrought her once to Distrust, then victa fuit, she presently put forth her hand to Evil.

2. Satan's Cruelty in Tempting: As soon as Adam was invested in all his Glory, the Devil cruelly, as it were on the Day of Adam's Coronation, would Dethrone him, and bring both him and all his Posterity under a Curse: We see how little love Satan hath to Mankind; he hath an implacable Antipathy against us, and Antipathies

can never be reconciled. So much for the Occasion of Adam's Sin, tempted by the Serpent.

II. The Sin itself, Eating the forbidden Fruit: This was very heinous, and that appears three ways: 1. In respect of the Person that committed it. 2. The Aggravation of the Sin. 3. The Dreadfulness of the Effect.

1. Very Heinous in respect of the Person that committed it: Adam had Excellent and Noble Endowments; he was illuminated with Knowledge, embellished with Holiness, he knew his Duty, and it was as easie to him to obey God's Command as to know it; he might have chosen whether he would sin or no, yet he wilfully did eat of the Tree which was forbidden.

2. The Aggravation of Adam's Sin.

Quest. Wherein did it appear to be so great? 'Twas but raptus Pomi; Was this such a great matter to pluck an Apple?

Resp. Besides that, 'twas against an infinite God, it was Malum complexum, a voluminous Sin, there were many Sins twisted together in it: As Cicero saith of Parricide, He who is guilty of it, Plurima committit peccata in uno, he commits many Sins in one. So there were many Sins in this one Sin of Adam. A big-bellied Sin, a Chain with many Links, ten Sins in it, 1. Incredulity; our first Parents did not believe what God had spoken was truth. God said, They should die the death in the day they eat of that tree. They believed not that they should die; they could no[gap] be perswaded that such fair Fruit had Death at the Core. Thus by Unbelief they made God a Lyer; nay, which was worse, they believed the Devil rather then God.

2. Unthankfulness, which is the Epitome of all Sin. Adam's Sin was committed in the midst of Paradise: God had enrich'd him with Variety of Mercies; he had stamp'd his own Image upon him; he had made him Lord of the World, gave him of all the Trees of the Garden to eat (one only excepted) and now to take of that Tree! This was high Ingratitude; this was like the Dye to the Wool, which made it Crimson. When Adam's Eyes were open'd, and he saw what he had done, well might he be asham'd, and hide himself, to sin in the midst of Paradise: How could he look God in the Face without Blushing?

3. In Adam's Sin was Discontent: Had not he been discontented, he would never have sought to have alter'd his Condition. Adam one would think had enough, he differed but little from the Angels, he had the Robe of Innocence to cloath him, and the Glory of Paradise to crown him: yet he was not content, he would have more; he would be above the ordinary Rank of Creatures. How wide was Adam's Heart, that a whole World could not fill it.

4. Pride, in that he would be like God: This Worm that was but newly crept out of the Dust, now aspires after a Deity; Ye shall be as gods, (saith Satan.) And Adam hoped to have been so indeed: he suppos'd the Tree of Knowledge would have anointed his Eyes and made him Omniscient. But by climbing too high he got a Fall.

5. Disobedience: God said, Thou shalt not eat of the Tree; he would eat of it tho' it cost him his Life. Disobedience is a Sin against Equity; it is equal we should serve him from whom we have our Subsistance. God gave Adam his Allowance, therefore it was but equal he should give God his Allegiance: therefore Disobedience was against Equity. How could God endure to see his Laws trampled on before his Face? This made God place a flaming Sword at the end of the Garden.

6. Curiosity, to meddle with that which was out of his Sphere, and did not belong to him. God smote the Men of Bethshemesh but for looking into the Ark, 1 Sam. 6.19. Adam would be prying into God's Secrets, and tasting what was forbidden.

7. Wantonness: Though Adam had choice of all the other Trees, yet his Palate grew wanton, and he must have this Tree. Like Israel, God sent them Manna, Angels Food, aye, but they had an hankering after Quails; it was not enough God did supply their Wants, unless he would satisfie their Lusts. Adam had not only for Necessity, but for Delight, yet his wanton Palate lusted after forbidden Fruit.

8. Sacriledge: The Tree of Knowledge was none of Adam's, yet he took of it, and did sacrilegiously rob God of his Due. It was counted a great Crime in Harpalus to rob the Temple, and steal the Silver Vessels. So in Adam to steal Fruit from that Tree which God had peculiarly enclosed for himself. Sacriledge is double Theft.

9. Murder. Adam was a publick Person, and all his Posterity were involved and wrapped up in him, and he sinning, did at one destroy all his Posterity, if Free-grace did not interpose. If Abel's Blood did cry so loud in God's Ears, Gen. 4.10. The voice of thy brothers blood crieth unto me from the ground; then how loud did the Blood of all Adam's Posterity cry against him for Vengeance.

10. Presumption. Adam presumed of God's Mercy; he blessed himself, saying, he should have Peace; he thought though he did transgress, he should not die; God would sooner reverse his Decree then punish him; high Presumption! What an heinous sin then was Adam's breach of Covenant?

Use. One sin may have many sins in it. We are apt to have slight thoughts of sin, it is but a little one; How many sins were in Adam's sin? O take heed of any sin! As in one Volume there may be many Works bound up, so there may be many sins in one sin.

3. The dreadfulness of the Effect. It hath corrupted Man's Nature. How rank is that Poison, a drop whereof should poison a whole Sea? And how deadly is that sin of Adam, that should poison all Mankind, and bring a Curse upon them, till it be taken away by him, who was made a Curse for us.

Original SIN.

Quest. XII. DID all Mankind fall in Adam's Transgression?

Answ. The Covenant being made with Adam, not only for himself, but for his Posterity, all Mankind descending from him by ordinary Generation, sinned in him, and fell within his first Transgression.

Rom. 5.12. By one man sin entred into the world, and death by sin, &c.

Adam being a Representative Person, he standing, we stood, and he falling, we fell: we sinn'd in Adam; so it is in the Text, [gap], in whom all have sinned.

Adam was the Head of Mankind, and he being guilty, we are guilty, as the Children of a Traytor have their Blood stained: Omnes unus ille Adam fuerunt, Aug. All of us, saith Austin, sinn'd in Adam, because we were part of Adam.

Object. If when Adam fell, all Mankind fell with him, why then when one Angel fell, did not all Fall?

Resp. The Case is not the same. The Angels had no relation to one another; they are called Morning Stars; the Stars have no dependance one upon another. But it is otherwise with us, we are in Adam's loins; as a Child is a Branch of the Parent, we were part of Adam, therefore he sinning, we sinned.

Quest. How is Adam's sin made ours?

Resp. 1. By Imputation. The Pelagians of old held that Adam's Transgression is hurtful to Posterity by Imitation only, not by Imputation. But the Text confutes that, [gap] ▪ in whom all have sinned.

2. Adam's sin is ours by Propagation. Not only is the guilt of Adam's sin imputed to us, but the pravity and corruption of his Nature is derived to us, as Poison is carried from the Fountain to the Cistern. This is that which we call Original Sin; Psal. 51.5. In sin did my mother conceive me. Adam's Leprosy cleaves to us, as Naaman's Leprosy did cleave to Gehazi, 2 Kings 5.27. This Original Concupiscence is called,

1. The Old Man, Eph. 4.22. It is said to be the Old man, not that it is weak, as Old men are, but for its long standing, and because of its deformity. In old age the fair blossoms of Beuty fall; so Original sin is the Old man, because it hath withered our Beauty, and made us deformed in God's Eye.

2. Original Concupiscence is called the Law of sin, Rom. 7.25. Original sin hath vim coactivam, the power of a Law. A Law binds the Subject to Allegiance. Men must needs do what sin will have them, when they have both the love of sin to draw them, and the law of sin to force them. In Original sin there is something privative, and something positive.

1. Something privative. Carentia justitiae debitae, we have lost that excellent quintissential frame of Soul which once we had. Sin hath cut the lock of original purity where our strength lay.

2. Something positive. Original sin hath contaminated and defiled our Virgin-nature 'Twas Death among the Romans to poison the Springs. Original sin hath poisoned the Spring of our Nature; it hath turned Beauty into Leprosy; it hath turned the azure brightness of our Souls into a midnight darkness.

Original sin is become connatural to us. A Man by Nature cannot but sin; though there were no Devil to tempt, no bad Examples to imitate, yet there is such an innate principle in him, that he cannot forbear sinning, 2 Pet. 2.14. A peccato cessare nesciunt, who cannot cease to sin, as an Horse that is lame cannot go without halting. —In Original sin is,

1. An aversion from Good: Man hath a desire to be happy, yet opposeth that which should promote his happiness; he hath a disgust of holiness, he hates to be reformed. Since we fell from God, we have no mind to return to him.

2. A propension to Evil. If as the Pelagians say, there were so much goodness in us since the Fall, then why is there not as much natural proneness to Good, as there is to Evil. Our own experience tells us, that the natural biass of the Soul hath a tendency to that which is bad. The very Heathens by the Light of Nature saw this; Heriocles the Philosopher said, [gap], 'tis grafted in us by Nature to sin: Men roll sin as hony under their Tongue.—They drink iniquity as water, Job 15.16. Like an hydropical person, that thirsts for drink and is not satisfied, so they have a kind of drought on them, they thirst for sin. They sin [gap], Eph. 4.19. Though they are tired out in committing sin, yet they sin; Ier. 9.5. They weary themselves to commit iniquity; as a Man that follows his game while he is weary, yet he delights in it, and cannot leave off. Though God hath set so many flaming Swords in the way to stop Men in their sin, yet they go on in sin, which all shews what a strong Appetite they have to the forbidden Fruit.

That we may further see the Nature of Original sin, consider 1. The Universality of it; it hath, as a Poison, diffused it self into all the parts and powers of our Soul, Isa. 1.5. The whole Head is sick, the whole heart is faint. Like a sick Patient that hath no part sound, his Liver swell'd, his Lungs perish'd, his Feet gangren'd; such infected gangren'd Souls have we, till Christ (who hath made a Medicine of his Blood) do Cure us,

1. Original sin hath depraved the [gap], the intellectual part; as in the Creation Darkness was upon the face of the deep, Gen. 1.2. so the Understanding; darkness is upon the face of this Deep. As there is Salt in every drop of the Sea, bitterness in every branch of Wormwood, so there is Sin in every Faculty; the Mind is obnubilated, we know little of God. Ever since Adam did eat of the Tree of Knowledge, and his Eyes were opened, we lost our Eyesight. Besides Ignorance in the Mind, there is Errour and Mistake, we do not judge rightly of things, we put bitter for sweet, and sweet for bitter, Isa. 5.20. Besides this, there is much pride, superciliousness, and prejudice, many fleshly reasonings against the Truth, and swarms of vain Thoughts, Ier. 4.14. How long shall vain thoughts lodge in thee.

2. Original sin hath defiled the heart: the heart is mortiferum junius, deadly wicked, Ier. 17.9. It is a lesser Hell: in the heart are Legions of Lusts, obdurateness, infidelity, hypocrisy, sinful aestuations, it boils as the Sea with Passion and Revenge. Madness is in their heart while they live, Eccles. 9.3. the heart is Officina Diaboli, the Devil's Shop or Work-house, where all Mischief is framed.

3. The Will. Contumacy, it is the Seat of Rebellion: the sinner crosseth God's will to fulfil his own, Ier. 44.17. We will burn Incense to the Queen of Heaven. There is a rooted enmity in the will against Holiness; it is like an Iron sinew, it refuseth to bend to God. Where is then the freedom of the will? when it is so full, not only of indisposition, but opposition to what is Spiritual.

4. The Affections. These, as the strings of a Viol, are out of tune. These are the lesser Wheels, which are strongly carried by the will, the Master-wheel. Our Affections are misplaced, set on wrong Objects: our Love is set on Sin, our Joy on the Creature. Our Affections are naturally as a sick man's Appetite, he desires things which are noxious and hurtful for him; he calls for Wine in a Fever; so we have impure Lustings instead of holy Longings.

2. The adherency of Original sin. It cleaves to us as blackness to the skin of the Ethiopian, we cannot get rid of it. Paul shook off the Viper on his hand, but we cannot shake off this inbred Corruption: it may be compared to a wild Fig-tree growing on a Wall, though the Roots of it are pull'd up, yet there are some strings of it in the joints of the Stone-work, which will not be eradicated, but will sprout

forth till the Wall be pull'd in pieces. Original Concupiscence comes not as a Lodger, for a Night, but is an in-dweller, Rom. 7.17. Sin which dwelleth in me. It is a malus genius, and evil spirit that haunts us wheresoever we go, Iosh. 7.12. The Canaanite would dwell in the Land.

3. Original sin retards and hinders us in the exercises of God's Worship. Whence is all that dulness and deadness in Religion? it is the Fruit of Original sin: it is this rocks us asleep in Duty, Rom. 7.19. The good that I would I do not. Sin is compared to a weight, Hebr. 12.1. A Man that hath weights tied to his Legs, cannot run so fast: it is like that Fish Pliny speaks of, a Sea-Lamprey, that cleaves to the Keel of the Ship, and hinders its progress when it us under Sail.

4. Original sin, though it lies latent in the Soul, and be as a Spring which runs under ground, yet oft it breaks forth unexpectedly. Christian, thou canst not believe that evil which is in thy heart, and which will break forth suddenly if God leave thee; 2 Kings 8.13, 15. Is thy servant a dog, that he should do this great thing? Hazael could not believe he had such a root of bitterness in his heart, that he should rip up the Women with Child, Is thy servant a dog? yes, and worse then a dog, when that Original Corruption within was stirred up. If one had come to Peter, and said, Peter within a few hours thou wilt deny Christ; he would have said, Is thy servant a dog? But alas Peter did not know his own heart, nor how far that Corruption within would prevail upon them. The Sea may be calm, and look clear, but when the Wind blows, how doth it rage and fome? so, though now thy heart seems good, yet when a Temptation blows, how may Original Sin discover it self, making thee fome with Lust and Passion. Who would have thought to have found Adultery in David, and Drunkenness in Noah, and Cursing in Iob? If God leave a Man to himself, how suddenly and scandalously may Original sin break forth in the holiest Men alive.

5. Original sin doth mix and incorporate it self with our Duties and Graces.

(1.) With out Duties; as the hand which is paralitical or palsy, cannot move without shaking, as wanting some inward strength, so we cannot do any holy action without sinning, as wanting a Principle of Original Righteousness. As the Leper, whatever he touched became unclen; if he touched the Altar, the Altar did not sanctifie him, but he polluted the Altar: such a Leprosy is Original sin, it defiles our Prayers and Tears; we cannot write without blotting. Though I do not say that the holy Duties and good Works of the Regenerate are sins, for that were to reproach the Spirit of Christ, by which they are wrought; yet this I say, that the best works of the godly have sin cleaving to them; only Christ's Blood makes atonement for our holy things.

(2.) With our Graces. There is some Unbelief mixed with Faith, Lukewarmness with Zeal, Pride with Humility. As bad Lungs cause an Astmah, or shortness of breath, so Original Corruption having infected our heart, our Greaces breath now very faintly.

6. Original sin is a vigorous active Principle within us; it doth not lye still, but is ever exciting and stirring us up to evil; it is an Inmate, very unquiet; Rom. 7.15. What I hate, that do I. How came Paul to do so? Original sin did irritate and stir him up to it. Original sin is like Quicksilver, always in motion; when we are asleep, sin is awake in the Fancy. Original sin sets the Head a plotting evil, and the Hands a working it; it hath in it principium motus, not quiet is, it is like the Pulse ever beating.

7. Original sin is the cause of all Actual; it is fomes peccati, it is the Womb in which all actual sins are conceived. Hence come Murders, Adulteries, Rapines; it is the Trojan Horse, out of which a whole Army of Impieties come. Though Actual sins may be more scandalous, yet Original sin is more heinous; the Cause is more then the Effect.

8. It is not perfectly cured in this Life. Grace, though it doth subdue sin, yet not wholly remove it. Though we are like Christ, having the first fruits of the Spirit, yet we are unlike him, having the remainders of the Flesh. There are two Nations in the Womb. Original sin is like that Tree, Dan. 4.23. though the Branches of it were hewen down, and the main body of it, yet the stumps and root of the Tree were left: Though the Spirit be still weakning and hewing down sin in the godly, yet the stump of Original sin is still left: it is a Sea, that will not in this Life be dried up.

Quest. But why doth God leave Original Corruption in us after Regeneration, he could quite free us from it if he pleased?

Resp. 1. He doth it to shew the power of his Grace in the weakest Believer. Grace shall prevail against a Torrent of Corruption. Whence is this? the Corrupion is ours, but the Grace is Gods.

2. God leaves Original Corruption to make us long after Heaven; when there shall be no Sin to defile, no Devil to tempt. When Elias was taken up to Heaven, his Mantle dropped off; so when the Angels shall carry us up to Heaven, this Mantle of sin shall drop off: we shall never complain more of an aking head, or an unbelieving heart.

Use 1. If Original sin be propagated to us, and will be inherent in us while we live here, then it Confutes the Libertines and Quakers, who say they are [gap], without sin; they hold Perfection; they shew much Pride and Ignorance, [gap]: but we see the Seeds of Original sin remain in the best; Eccles. 7.20. There is not a just man lives, and sins not. And St. Paul complained of a body of death, Rom. 7.24. Grace though it doth purifie Nature, it doth not perfect it.

Object. But doth not the Apostle say of Believers, that their old man is crucified, Rom. 6.6. and they are dead to sin, Rom. 7.11.

Resp. They are dead 1. Spiritually; they are dead as to the Reatus, the guilt of it, and as to the Regnum, the power of it; the love of sin is crucified.

2. They are dead to sin Legally; as a Man that is Sentenced to Death is dead in Law, so they are legally dead to Sin; there is a Sentence of Death gone out against sin, it shall die and drop into the Crave; but at the present sin hath its Life lengthened out; nothing but Death of the Body can quite free us from the Body of Death.

Use 2. Let us lay to heart Original sin, and be deeply humbled for it; it cleaves to us as a Disease, it is an active Principle in us, stirring us up to Evil. Original sin is worse then all Actual sin; the Fountain is more then the Stream. Some think as long as they are civil, they are well enough; I, but thy Nature is poisoned, thou hast a proud, lustful, envious Nature; a River may have fair Streams, but Vermin at bottom. Thou carriest an Hell about thee, thou canst do nothing, but thou defilest it; thy Heart, like muddy ground, defiles the purest Water that runs thorow it. Nay, though thou art Regenerate, there is much of the Old Man in the New Man. O how should Original sin humble us! This is one reason God hath left Original sin in us, because he would have it as a Thorn in our side to humble us; as the Bishop of Alexandria, after the People had embraced Cristianity, destroyed all their Idols but one, that the sight of that Idol might make them loath themselves for their former Idolatry; So God leaves Original sin to pull down the Plumes of Pride. Under our silver Wings of Grace are black feet.

2. Let the sence of this make us daily look up to Heaven for help; beg Christ's Blood to wash away the guilt of sin, and his Spirit to mortifie the power of it; beg further degrees of Grace; Gratiam Christi eò obnixiùs ambiamus, though Grace cannot make sin to be, yet not to reign; though Grace cannot expel sin, it can repel it: and for our Comfort, where Grace makes a Combat with sin, Death shall make a Conquest.

3. Let Original sin make us walk with continual Iealousie and Watchfulness over our Hearts. The Sin of our Nature is like a sleeping Lion, the least thing that awakens it makes it rage. The Sin of our Nature, though it seem quiet, and lies as Fire hid under the Embers, yet if it be a little stirr'd and blown up by a Temptation, how quickly may it flame forth into scandalous Evils; therefore we had need always walk watchfully, Mark 13.37. I say to you all, watch. A wandring heart needs a watchful Eye.