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ORIGINAL SIN
ONE of the most essential marks of real penitence is, a disposition to see our sins as God sees them: not extenuating their guilt by vain and frivolous excuses, but marking every circumstance that tends to aggravate their enormity. During their impenitence, our first parents cast the blame of their transgression upon others; the man on his wife; and the woman on the serpent that had beguiled her: but, when true repentance was given them, they no doubt beheld their conduct in a very different view, and took to themselves all the shame which it so justly merited. The sin of David in the matter of Uriah was great, beyond all the powers of language to express. Yet there were points of view in which none but a real penitent would notice it, and in which its enormity was aggravated a hundred-fold. This is the light in which the Royal Penitent speaks of it, in the psalm before us. Having spoken of it as an offence, not merely against man, but primarily, and almost solely, against Jehovah himself, he proceeds to notice it, not as an insulated act or course of action, but as the proper fruit of his inherent, his natural, corruption. We are not to suppose, that he intended by this to cast any reflection on his mother, of whom he elsewhere speaks in most respectful terms; nor are we to imagine, that he adduces the nature which he had derived from her, as an excuse for the wickedness he had committed: his intention is, to humble himself before God and man as a creature altogether corrupt, and to represent his wickedness as no other than a sample of that iniquity or which his heart was full, a stream issuing from an overflowing fountain. This, we doubt not, is the genuine import of the words which we have now proposed to consider; “Behold, I was shapen in iniquity, and in sin hath my mother conceived me.”
In prosecuting this important subject, we shall endeavour to establish,
I. The truth asserted—
The doctrine of Original Sin is here distinctly affirmed. It is indeed by many denied, under the idea that it would be inconsistent with the goodness and mercy of God to send into the world immortal beings in any other state than one of perfect purity. But it is in vain for us to teach God what he ought to do: the question for us to consider is, What hath God done? and what account has he himself given us of our state? And here, if the Scriptures be true, there is no room for doubt: we are the corrupt off-spring of degenerate parents; from whom we derive a polluted nature, which alone, since their fall, they could possibly transmit. This we shall proceed to prove,
1. From concurring testimonies—
[Moses, in his account of the first man that was born into the world, expressly notices, that Adam begat him not in the likeness of God, in which he himself had been originally created, but “in his own likeness,” as a fallen and corrupt creature [Note: Gen_5:3.]: and how different the one from the other, may be conjectured from the conduct of this first-born, who imbrued his hands in his brother’s blood. In his account too, as well of the post-diluvian, as of the ante-diluvian world, he tells us, that “every imagination of the thoughts of man’s heart was only evil continually [Note: Gen_6:5; Gen_8:21.].” Job, not only affirms the same awful truth, but shews us that it is impossible in the nature of things to be otherwise: since from a thing that is radically and essentially unclean, nothing but what is unclean can proceed [Note: Job_14:4; Job_15:14-16; Job_25:4.]. The testimony of Isaiah and Jeremiah is altogether to the same effect [Note: Isa_6:5. Jer_17:9.]; as is that also of Solomon in the book of Ecclesiastes [Note: Chap. 9:3.]. And, in the New Testament, our Lord himself teaches us to regard the heart as the proper womb, where every species of iniquity is generated, and from whence it proceeds [Note: Mar_7:21.]: and St. Paul declares of himself, as well as all the rest of the human race, that they “are by nature children of wrath [Note: Eph_2:3.].” But how can we be in such a state by nature, if we are not corrupt? Can God regard as objects of his wrath creatures that possess his perfect image? No: it is as fallen in Adam that he views us, and as inheriting a depraved nature that he abhors us [Note: The subject does not lead us to notice Adam as a federal head; and therefore we confine ourselves to what lies immediately before us].]
2. From collateral evidence—
[Whence was it that God appointed the painful and bloody rite of circumcision to be administered to infants of eight days old, but to shew that they brought into the world with them a corrupt nature, which it was the bounden duty of all who were in covenant with him to mortify and subdue? Whilst, on the one hand, it sealed to them the blessings of the covenant, it intimated to them, on the other hand, that they needed to have “their hearts circumcised, to love the Lord their God.”
Again, how comes it that every child, from the first moment that he begins to act at all, manifests corrupt tempers and dispositions? If only some, and those the children of wicked men, evinced such depravity, we might be led to account for it in some other way: but when, with the exception of one or two who were sanctified from the womb, this has been the state of every child that has been born into the world, we are constrained to acknowledge, that our very nature is corrupt, and that, as David tells us, “we are estranged from the womb, and go astray as soon as we are born [Note: Psa_58:3.].”
Further, How can we account for the sufferings and death of infants, but on the supposition, that they are partakers of Adam’s guilt and corruption? Sufferings and death are the penalty of sin: and we cannot conceive that God would inflict that penalty on millions of infants, if they were not in some way or other obnoxious to his wrath. St. Paul notices this, as an irrefragable proof that all Adam’s posterity fell in him, and through him are partakers of guilt and misery [Note: Rom_5:12; Rom_5:14.].
Once more; Whence is it that all need a Saviour? If children are not, in the eye of God, transgressors of his law, they cannot need to be redeemed from its curse. But Christ is as much the Saviour of infants as of adults. We find no intimation in the Scriptures that any are saved without him: on the contrary, it is said, that, “as in Adam all died, so in Christ shall all be made alive.” In the temple shown to Ezekiel, there was one door for the prince: it was the door by which the Lord God had entered: and was to be for ever closed to all except the prince [Note: Eze_44:2-3.]. So Christ alone enters into heaven by his own merits: to all besides him that door is closed: and Christ alone is the door by which we must enter in; he is the only way to the Father: nor, as long as the world shall stand, shall any child of man come unto the Father but by him [Note: Joh_10:9; Joh_14:6.].
These things then, especially, as taken in connexion with the many express declarations before quoted, are decisive proofs, that David’s account of himself was true, and that it is equally true of all the human race.]
This truth being established, we proceed to mark,
II. The importance of adverting to it in estimating our state before God—
Unless we bear in mind the total corruption of our nature, we can never estimate aright,
1. Our individual actions—
[Even in common courts of judicature, the great object of inquiry is, not so much the act that has been done, as the mind of the agent: and, according as that appears to have been depraved or blameless, the sentence of condemnation or acquittal is passed upon him. Precisely thus must we judge ourselves in our conduct towards God. To elucidate this part of our subject, we will suppose two persons to have been guilty of the same act of treason towards an earthly sovereign, but to have differed widely from each other in respect of the mind with which they acted: one entered upon it unwittingly, and without any consciousness that he was doing wrong: the other knowingly, and aware that he was rebelling against his lawful sovereign. One did it reluctantly, through the influence of one whom he could not easily withstand; but the other willingly, as a volunteer in the service, and as following the impulse of his own mind. One went without premeditation, being taken hastily and off his guard: the other with a fixed purpose, after much plotting and deliberation. In one it was a solitary act, altogether contrary to the whole of his former life: in the other it was frequent, as often as the temptation arose, or the occasion offered. The one proceeded with moderation, not having his heart at all engaged in it: the other with a fiery zeal, abhorring in his soul the authority he opposed. The one had his mind open to conviction, and might easily be prevailed upon to renounce his error: the other was filled with self-approbation and self-applause, thinking nothing of his risks and dangers, if he might but help forward the utter subversion of the government. Take these two persons, and say, whether, notwithstanding their acts were in appearance the same, there would not be an immense difference between the measure of their criminality in the estimation of an upright judge? There can be no doubt on this subject. Take then any other sin whatever, (for all sin is treason against the King of kings;) and examine how far it has been voluntary, deliberate, habitual; how far it has been against light and knowledge; and how far it has proceeded from a heart radically averse to God and holiness. Let sins of omission be examined in this way, as well as sins of commission: and then the things which now are accounted light and venial, will appear hateful in the extreme, not merely as blighted “grapes of a degenerate vine,” but as “grapes of Sodom, and clusters of Gomorrha:” their enormity will be felt, in proportion to the strength and fixedness of the principle from which they spring.]
2. Our general character—
[If our actions have not been openly sinful, we are ready to bless ourselves as having but little ground for shame and remorse. But if we consider “the enmity of the carnal mind against God,” and view our utter want of all holy affections, and exceeding proneness to some besetting sins, we shall see but little reason to glory over the vilest of mankind. We shall see abundant cause indeed for thankfulness to God, who by his preventing grace has restrained us from many evils into which others have run: but we shall take no credit to ourselves as better than others. If we behold bitter fruit produced by others, we shall remember that there is the root of it all in ourselves: if we see in others the streams of wickedness, we shall bear in mind, that the fountain of it all is in ourselves also. Thus, however free we may be from any flagrant enormity, we shall be ready to acknowledge with Paul, that “in us, that is, in our flesh, dwelleth no good thing;” and with Job to say, “Behold, I am vile! I repent, and abhor myself in dust and ashes.” So far from indulging self-preference and self-esteem, we shall find no names more suited to us than those by which St. Paul designated his own character, “Less than the least of all saints,” and “The very chief of sinners [Note: Eph_3:8. 1Ti_1:15.].”]
From this view of our natural corruption, we may learn,
1. How greatly we need the renewing influence of God’s Spirit—
[Outward amendment might suffice for outward sins: but where the heart itself is so corrupt, we must have “a new heart given to us,” and “be renewed in the spirit of our minds.” With such hearts as ours, it would be impossible for us to enter into the kingdom of heaven, or to enjoy it even if we were there: we could not bear the sight of so holy a God; nor endure to spend our lives in such holy employments. — — — Know then, that “old things must pass away; and all things must become new.” “That which is born of the flesh, is flesh:” the stream can rise no higher than the fountain head. If ye would enjoy the things of the Spirit, ye must be “born of the Spirit,” who alone can impart the faculties necessary for that end. Let your prayer then be like that of David, “Create in me a clean heart, O God, and renew a right spirit within me [Note: ver. 10.]!”]
2. How carefully we should watch against temptation—
[If we carried about with us a load of powder which a single spark would cause to explode, we should be extremely careful to avoid whatever might subject us to danger. Should we not then, with hearts so corrupt, and with temptations so thick around us, look well to our ways, and pray unto our God to keep us from the evils of an ensnaring world? Well did our blessed Lord say, “Watch and pray, that ye enter not into temptation:” “The spirit may be willing, but the flesh is weak.” Who that reflects on David’s state previous to his fall, does not fear for himself, and cry mightily unto God, “Hold thou me up, and I shall be safe!” “Uphold me with thy free Spirit, and take not thy Holy Spirit from me!” To all then we say, “Be not high-minded, but fear:” “Let him that thinketh he standeth, take heed lest he fall.”]