A treatise of original sin ... proving that it is, by pregnant texts of Scripture vindicated from false glosses / by Anthony Burgess.

CHAP. XV.

Of the Positive Part of Original Corruption.

SECT. I.

JOH. 3. 6.

That which is born of the flesh is flesh.

THe Privative Part of original corruption being largely disco∣vered, we come now to the Positive Part of it: For although many of the Papists deny it, laying the whole nature of it in a meer want of original righteousnes, yet not only the Protestants generally, but Aquinas and some who follow him, do plead for this Positive Part in original corruption as well as the Pri∣vative, and is therefore called Flesh, as here in the Text, and in other places lust; Of which in its due time. We are not then to conceive of this birth-sinne, as a meer privation of the Image of God, but as including also therewith, a propensity and inclination to all evil.

To the discovery of this Truth, we shall find this Text pitcht upon will be ve∣ry subservient; and herein we are to take notice, That it is part of that famous Colloquy and Conference Christ had with Nicodemus, a Master in Israel; where∣in several things in the general are briefly obserable: As

First, The Mercy that is to the Church in having this Discourse upon Re∣cord; For by Nicodemus his carnal cavillings, we see the necessity of Re∣generation; our Saviour is the more powerfull in his asseverations, Veri∣ly, verily, I say unto you, &c. that hereby every one may see, that though he be great, rich, wise, learned, ingenious, yet he must be born again

Secondly, We may take notice of our Saviours wisdom, that pitcheth upon this Subject rather than another to treat upon; for herein Nicodemus did grosly erre, Nicodemus had learning enough, knew the Law of God and the Scriptures, but was wholly ignorant of Regeneration.

Thirdly, We therefore see, That the work of Regeneration is a mystery, even to wise and learned men; Twice or thrice, saith that great Doctor, How can this be? What poor and childish Objections doth he make against it, and all, be∣cause this is a thing spiritually discerned?

Lastly, The great cause why Nicodemus did not know what Regeneration was, or see the necessary of it, was, Because of his blindnesse about original sinne: Had he believed how carnal and sinfull every one was born, he would presently have bewailed his condition, and said, O Lord, it is true, I am all over polluted, I find nothing of thy Spirit in me, I am all over flesh, and do therefore need thy Spirit to regenerate and quicken me! But this was the root of his destruction,

from hence did arise that gross miscarriage about a new-birth, because was so sensless and unacquainted with the pollution he was born in.

So that the Text is an Argument to prove the Doctrine of Regeneration, and the necessity of it, which Nicodemus did so carnally cavil against: For although our Saviour did so vehemently assert the truth of it in these expressions, twice geminated, Verily, verily, I say into thee, &c. Yet because Nicodemus still ask∣eth, How can this be? therefore our Saviour discovereth to him the root and fundamental cause of the necessity of this birth, and that not of Nicodemus only, but of every man; Therefore he speaks generally, Vnlesse a man be borne again, &c.

The fundamental cause therefore of the necessity of Regeneration is from that universal Proposition laid down in the Text, That which is born of the flesh is flesh, which is also illustrated by the contrary, That which is born of the Spirit is spirit; The strength of the Argument lieth in this, Every thing resembleth that it is produced of; from a Serpent, there cometh a Serpent; from a Toad, a Toad; so from a Dove, a Dove; a Sheep, a Lamb; There being therefore two contrary effective principles in us, The flesh and the Spirit; The flesh, that produ∣ceth what is flesh, the Spirit, what is spirit.

In the first Proposition, we have the emphatical expression of this defile∣ment:

1. In the Vniversality of the Subject of Predication, That which is born of the flesh is flesh; There's none exempted, great men, noble men; Even Kings and Emperors they are flesh of flesh.

2. There is the Vniversality of the Subject of Inhesion; All is flesh, that comes of flesh; so that not only the body, but the soul also is flesh in this sense; for by flesh here, as in other places, is meant, The whole man consisting of soul and body, as he is unclean and impure, and this appeareth by the opposition, which is the Spirit of God, and the effects thereof.

Another emphatical expression is, In using the abstract for the concrete, is flesh, that is fleshly, is spirit, that is, spiritual. We see then here a Proposition affirm∣ed concerning all mankind born in a natural way, which no humane Philosophy could ever inform us in, yea to which it is wholly contrary, viz. That we all by nature both in soul and body are nothing but flesh; for flesh is here put for the vicious and sinfull quality that is in us, and so the mind, the intellictual and chois∣est parts of the soul are thus condemned, as well as the more gross and sensitive, as in time is to be shewed.

This is a clear Text to prove our universal contagion by sinne, yet upon what weak and poor grounds would the Remonstrants oppose it; They therefore by flesh understand, Man simply as man, flesh and blood, begotten in a fleshly and bo∣dily manner, not as sinfull and corrupted; as if our Saviours Argument had been, as what is born of man is man, so what is born of the Spirit is spiritual: But this is very unsound: For what Argument would this be to prove Regeneration? Must a man be new born meerly because he is a man? Certainly had Adam continued in the state of integrity, there would have been procreation of children, yet then there would not have been a necessity of Regeneration: Our Saviour therefore is giving a reason, why there must be a new birth, and that is from the sinfull pollution every one is born in: And whereas the reason they give, why by flesh cannot be meant, wholly sinfull, Because (say they) then in the opposition, by Spirit, would be meant wholly spirituall, whereas the Orthodox do acknowledge a conflict with the Spirit, and the flesh abiding in every regenerate man: But to this the Answer is, That the abstract is put for the concrete, spirit for spiritual, so that the Subject in the Proposition [Born of the Spirit] Spirit is the holy Spi∣rit of God; and the Predicate [is made spirit] Spirit is to be understood of that spiritual and heavenly nature wrought in us by him; And although he who is

made thus spiritual, is not purely and absolutely so, yet the Spirit will in time sub∣due and wholly conquer the flesh, in which sense Gal. 5. They that are Christs are said to have crucified the flesh with the lusts thereof; Although there be the re∣liques and remainders of it still in the most holy.

The Text then being thus vindicated, the Observation is,

That all men born in a natural way, are not only without the Image of God, but thereby also are positively polluted, and made all over flesh and sinfull.

SECT. II.

Of the use of the word Flesh in Scripture; And why Original Cor∣ruption is called by that name.

TO discover this, in the first place, It is good to take notice of the use of the word [Flesh] in Scripture; for the mis-understanding or mis-applying of it, hath brought in a world of mischief. The Papists by Flesh (I mean some of them) understanding only the bruitish and sensitive part, as if sinne were onely resident there, and the rational part were free and pure; but this is a very great errour; For besides the general use of the word Flesh in the Scripture, there is two more pertinent to our purpose.

1. Flesh is sometimes taken for that which is weak and frail, Isa. 31. Their horses are flesh and not spirit. Psal. 78. He remembred they were but flesh. And

2. It is often taken for sinfulness and corruption; Thus Gal. 5. The works of the flesh are opposite to the works of the Spirit; and men who are in the Flesh, Rom. 8. cannot please God. Gal. 3. Who having begun in the Spirit, will ye end in the flesh? To be in the flesh and in the Spirit are made two opposite beings by the Apostle; Insomuch that we may make it a sure Rule, That wheresoever flesh is opposed to the Spirit of God, or its spiritual operations, that then flesh is used for that which is evil and sinfull; and thus it is in the Text. The true notion therefore of the word Flesh being retained, Let us consider, Why original sinne is thus called Flesh. And

First, It is called so, Because of its opposition to what is spiritual. Whatsoever the Spirit of God revealeth to be believed, or commands to be obeyed, it is whol∣ly contradicted by man, while abiding in the flesh. Thus the Apostle Rom. 8. The wisdom of the flesh is enmity against God; You see here is not only a meer pri∣vation of what is spiritual, but a positive enmity and frowardness against God, and therefore we do not speak enough to describe the fulness of our natural evil, when we say, that we came naked into the world without the Image of God, and his Spirit; for original sinne hath a contrariety in it against God, it puts a man upon hatred of whatsoever is holy, therefore the Apostle addeth, Rom. 8. 5. It is not subject to the Law of God, neither indeed can be: Oh then that God would make our hearts more of flesh in the Prophet Ezekiels sense, viz. tender, and melting under considerations of how much flesh is in both mind and heart in the Apostles sense! Would thy self-righteousness, thy self-love, thy self-fulness con∣tinue any longer, if thou didst thus judge and believe concerning thy self? Oh what a noisom carkass, what a loathsom monster wouldst thou be in thy own eyes, if thou didst consider the positive frowardness and opposition which is in thee to what is holy! And therefore even in the regenerate, Gal. 5. 17. The Flesh is said to lust against the spirit; Search then into thy heart, and say, From whence doth arise these gainsayings and oppositions which are in me, to what is holy: Why should not heavenly and spiritual things be as welcome, pleasing and delight∣full to me, as sinfull and wordly objects? Is not all this, because thou art Flesh?

Certainly, there is a thousand times more reason for thee to imbrace spiritual objects than earthly; They have more real, excellent and enduring good in them, then all the pleasures of sinne if put together, but it is because thou art flesh, that thy heart is naturally so full of enmity against whatsoever is spiritual; And although this natural enmity be encreased in thee by voluntary wickedness, yet that which cleaveth to thee, as soon as thou hast a being is enough to make thee refuse the word of God, the Ministry inviting of thee, and to slight every Ser∣mon thou hearest, or every affliction God layeth upon thee for thy sinne, mourn then under this enmity, this Law of sinne that rebelleth against the Spirit of God: This may sensibly and evidently teach thee, that thy natural corruption is more than a meer want of the Image of God.

Secondly, In that original corruption is called flesh, is manifested, That even the whole intellectual and sublimer parts of a man are become sinfull. We see our Saviour saith, That which is born of flesh is flesh, nothing is excepted; so that whereas some would have it the rational part; The mind and understanding not to be comprehended under this flesh; we say the contrary according to Scripture, That in the soul and faculties thereof there is originally sinne chiefly seated There is the spring and fountain from whence issue all the streams of sinne into the lower parts of the soul: Thus when the Apostle reckons up the works of the flesh, Gal. 5. 19, 20. There are Idolatry and Heresies numbered with the rest, which must needs be sins of the mind, How often doth the Scripture speak of darkness, igno∣rance, folly and blindness in the minds of all men by nature? Col. 2. 18. There it's called a fleshly mind; and certainly if the mind must be renewed, as the Scripture speaks, Rom. 12. 2. Col. 3. Eph. 4. 23. it necessarily followeth, that it is fleshly and sin∣full. Behold then, what a fountain of evil and misery springs out from us in this re∣spect, which may overwhelm us? For though the inferior parts of the soul had been throughly infected with this Leprosie, yet if the superiour and chief parts had not been contaminated, there would have been hopes, that those Sun-beams would have dispelled such misty clouds; but seeing that the eye is become dark, How great is our darkness, and salt it self having lost its seasoning, all must become loathsom and unprofitable? Not only thy eyes, thy ears, not only thy affections and passions of love, fear, anger, &c. which are the lower region of thy soul; but thy will, thy mind, thy conscience, these also are become flesh, and are wholly corrupted, so that in thee by nature, there remaineth no good thing at all.

SECT. III.

How carnal the Soul is in its actings about Spiritual Objects.

3. IN that it is called Flesh, there is discovered that a man in all the workings of his soul in religious things, is carnal and meerly carried out wholly by the principle and instigation of flesh within him, the Image of God was so glorious and efficacious in Adam, that all his bodily and natural actions were thereby made spi∣ritual, his flesh was spirit (as I may so say) the body and bodily affections did not move inordinately against Gods will, but having a divine and holy stamp up∣on them, they were thereby made divine and spiritual: But since this original corruption, the clean contrary is now to be seen in us; for even the spiritual workings of the soul are thereby made carnal and fleshly, Adam's body was made spiritual, and now our souls are made carnal: Oh the said debasing and vilifying of us that is by this means! If an Angel should become a worm, it is not so much dishonour as for righteous Adam to become an apostate sinner.

Let us take notice how our souls do put themselves forth about spiritual ob∣jects, and you shall find they are wholly carnal and fleshly in such approaches; insomuch that in their highest devotions, and religious duties they are onely car∣nal and fleshly all the while. As

First, In the mysteries of Religion, which are revealed unto in by a supernatural light; The mind of man, because it cannot comprehend of them in a carnal, or bodily manner, much more if not by natural reason (though that be corrupt) is ready to despise and reject all; What was the reason, that Christ crucified is such a foolish Doctrine to be believed by the learned Grecian, but because it was not agreeable to natural reason? When Peter made that Confession concerning Christ, That he was the Sonne of the living God; Christ tels him, Flesh and blood had not revealed that to him, Mat. 16. 17. And doth not this fleshly mind still effectually move in Atheists and Heretiques? Is not this the bane of Socinan per∣sons, that they will make reason a judge of divine Mysteries, whereas that it s••lt is corrupt, and is it self to be judged by the word of God? So that the power of original sinne, as it is flesh, manifests it self about all the supernatual Do∣ctrines and Truths revealed in the Gospel. We that are Pigmies think to measure these Pyramides, we think to receive the whole Ocean in our little shell: Hence it is that Paul, 2 Cor. 8. 5, 6. will have all our imaginations, every high thought brought into captivity.

Thus you see, That whatsoever a man doth in reference to God, he is wholly carnal and fleshly in it, he is not carried out with a sutable principle of the Spirit, to that which is spiritual, and this may be discovered in many branches; it is al∣so very usefull and profitable; for hereby they shall see, that the onely things which they relie upon, as religious worship of God, and the evidences of their salvation, are so farre from being a true stay to them, that like thorns they will pierce their hands: If a mans spirituals be carnals, How great are his carnals? If his Religion, if his devotion, if the matters of his God, be thus altogether flashly, What will his sins and corruptions appear to be? We have already in∣stanced in one particular, viz. The Doctrine to be believed, and declared, how carnal a man is in that. We proceed further to illustrate this necessary Truth, and therefore.

Secondly, Every natural man in his religious worship, is wholly carnal, as well as in his Doctrine to be believed. For if we consult the Scripture, and observe what was the cause of all that Idolatry and spiritual abomination, for which God did so severely punish the children of Israel, was it not from a carnal fleshly mind within? Therefore you heard, Gal. 5. Idolatry is made a work of the flesh, when they changed the glory of God into the similitude of an Ox, that eateth bay; Was not this to please the eye? And so their goodly Altars, their goodly Images, which the Prophet mentioneth, Were not all these, because of their sutableness to a carnal mind? We need not instance in Pagans or Heathens, who are wholly in darkness, without any supernatural light; But if we take notice of the Christian Church in all the successive Ages thereof, How potent and predominant have carnal principles been in all their Devotions? And is not Popery to this day a full demonstration of this Truth? So that that notable expression of our Saviour, Joh. 4. 23, 24. God is a Spirit, and they that worship him, must worship him in spi∣rit and truth; Yea, that the Father seeketh such to worship him, hath seldom had its due observation. Whereas then Campian would prove, All Monuments, all Churches, all Windows and Pictures therein, to be a demonstration of their Religion. This proveth indeed the superstition and carnality of it, not the spi∣rituality and truth of it; and oh the dishonour done to God by this means! This fleshly wisdom in Gods worship, hath been one chief cause of most of the calami∣ties which have fallen upon it, Col. 2. 18. The Apostle attributeth the worshiping of Angels to a fleshly wisdom in men.

Thirdly, A man is naturaly carnal in religious Ordinances. Because he is apt to put trust in them, to think he merits at Gods hands, or maketh satisfaction for his ••ispasses. This is not to be spiritual, but carnal; We have low, carnal appre∣hensions of God. when we think that by our righteousnesse, though it were ten thousand times more perfect than it is, that we are able to profit God therewith. Thus those false Teachers with their followers, they are said to make a fair shew in the flesh, Gal 6. 12. and Phil. 3. 3. to have confidence in the flesh; To worship God in the Spirit, and to have no confidence in the flesh, are two opposite things; Now by flesh there is meant circumcision, and all other Church-priviledges, which Paul did eminently enjoy, and while a Pharisee, he wholly rested in them, but when once the sonne of God was revealed to him, then he renounced all con∣fidence in these things, judging himself to be only carnal in them; But now little was Paul, while a Pharisee, and so exactly diligent in the discharge of them, perswaded that all he did was rejected by God, that he abhorred all, that he was only carnal in those things? It is therefore of great consquence to be spiritual in the particular, for this is a secret sweet poison, that is apt to undo us; Therefore the Particular, the formal the devout man, who is ignorant of Regeneration, while he abhorreth all bodily flesh-sinnes, he may be highly guilty of soul flesh sinnes: So that there is little cause for a Pharisee to boast, saying, He was not a prophane grosse sinner like a Publican, he did not wallow in bodily sinnes of the flesh, for he was dangerously diseased with soul sinnes; The flesh there made him abominable in the eyes of God, for that which they did so highly exalt, it was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 before God; What an heavy and sad deceit will this prove, when thou shal•• find that wherein thou blessest thy self, and applaudest thy self in, will be thy condemnation, as Christ told the Pharisees, Moses in whom ye trust, he will condemn you? Oh that this Truth might be like a sword piercing into the se∣crets of your heart! How wilt thou be overwhelmed, when that which thou ho∣pest will save thee, that will damn thee? There is a carnal Religion, there is a fleshly devotion, in which men putting their confidence, may thereby be con∣demned, as well as by grosse prophanenesse: Certainly this confidence in what religious duties we perform (as some at the last day will plead, Have not we pro∣phesied, and wrought miracles in thy Name?) doth insensibly and incurably damn the greatest part of formal Christians, and it is very hard to make them di∣scern or judge themselves carnal in this, To trust in the arm of flesh, they will ac∣knowledge quickly to be a sinne, but to trust, and rest in the holy duties they have performed, out of this sinne no sonnes of Boanerges can awaken them.

Fourthly, A man is naturally carnal in all his religious performances, Because when he d••h them, it is not out of any love to God, to exalt and honour him, but out of love to himself, thinking thereby to avei•• some judgement or other. It is true, we deny not but it's lawfull to serve God, to be humbled for sinne with respect to our own good, that we may escape temporal evil, but yet we are not to do it principally and chiefly for this, we are not to uti Deo, and frui Creatu∣ris, to enjoy the creatures for themselves, as the utmost end, and make use of God only for our outward help, as John 6. 26. our Saviour told the multitude that followed him, That they did seek him only because they did eat of the loaves and were siled: This is a fundamental principle of flesh in every man by nature not to love himself subordinately to God, but God subordinately to himself, which is a sinne of a very high nature, and immediately opposing the great ma∣jesty of God; They worship God upon no other reason, then what some Hea∣thens did sacrifice to the Devils, Tantùm ne noceant, That they might do them no hurt: I 〈◊〉〈◊〉 not then out of any love to God, or desire to magnifie him, but wholly for their own ends; and hence it is, that they alter, and change the wor∣ship and wayes of God, as they please, and as it serveth for any political interest,

as you see in Jeroboam, and other wicked Kings, Whence is all this? but because they make themselves, the Alpha and Omega, Et Deus non erit Dens nisi homini placuerit; How could men thus break the statutes and ordinances of God? but because they make their own advantages, the supreme Law, as if God were for them, and they not for him: Hence it is also that the Scripture complaineth so much of men, Walking in their own Imaginations; And Jeroboam, 1 King. 12. 33. is branded for this, that he set up such a worship and Ministry, that he had devised of his own heart; This then is a sure demonstration of our fleshly minds, that in our worship and duties, we regard not divine Institutions and Gods Rule, but attend only to what is subservient to our purpose: Now the founda∣tion of all this is, because we do not look upon God as supreme, to whom all our senses should bow, but referre him and his glory to our selves. The Apostle 2 Cor. 5. 16. speaketh of knowing Christ after the flesh, and so there is also a knowing of God after the flesh, which is, when we doe not things pure∣ly and sincerely out of respect to his Name, but for our own profit and benefit: Take heed then of this fleshly frame in thy approaches to God.

Fifthly, The fleshly mind of a man is seen in his spiritual transactions between God and himself, In that he doth wholly conceive and imagine such a God, and Christ, not as the Scripture represents, but as he would have, and doth most suit with his carnal disposition. This is greatly to be observed, for because of this, though they hear never so much of God and Christ, yet because they think them to be such, as they would have a God of their own making, a Christ of their own making, therefore they never truly repent, or turn unto God; for concerning God, they conceive him as altogether mercifull; They never think he is a just and holy God; They attend not to the sury and vengeance which the Scripture saith is in him against obstinate and impenitent sinners, but apprehend him to be one that loveth them, and will save them, though they go on in all re∣bellious wayes against him; The Psalmist doth notably speak to this purpose, Psal. 50. 21. where having spoken of such hypocrites, that will come and wor∣ship God, though they retain their old lusts, and live in all impurity, he addeth, Thou thoughtest I was altogether such an one as thy self; They thought God was not provoked with such abominations, they thought God would not be angry with them, as if he were like themselves: And doth not this still continue true in most prophane men? Why is it that they do not tremble under the name and thoughts of God? Why is it that they roar not out with fear, lest God should damn them? Is it not because they make a God like themselves? They love themselves, and acquit themselves, they easily think well of themselvs, and therefore they think God will do so also, and thus they do likewise with Christ; They represent him to be a Sa∣viour, and a Saviour only; They consider not that he died to conquer the Devil, to make us a peculiar people, zealous of good works; They attend not to the purify∣ing and cleansing power of Christs death from the strength and power of lusts with∣in, as well as from the guilt and damnation by it, which being so, they can trust in Christ, and put their whole hope in Christ, although they live in all disobedi∣ence at the same time, and therefore whereas we might wonder, how prophane men can live as they do? Where are their thoughts of God and Christ? Why are they not stricken with astonishment, when they hear of them? Alas, you may cease to wonder, for the Scripture God, the Scripture-Christ, in the Scripture∣way they do not think of, but a God and a Christ, which is a meer Idol in their own hearts set up by themselves.

Sixthly, The fleshly mind of a man is seen in running into extreams, and so never submitting themselves to Gods word, which is alwayes the same: So that whereas in some the fleshly mind of man runneth out into superstitious and excessive wayes of devotion, which God never required so in others again it

acteth the clean contrary way pretending to Enthusiasts, Revelations, and strange raptures and impulses of soul, and herein they think they are the only spiritual men, and that all others are in the flesh, but strong delusions under the pretence of Revelations, Apparitions and visions have been no new thing in the Church of God; neither are we to stagger in our saith, because of these things; for the flesh excited by the Devil, may vent it self in these extasies and raptures, as well as in superstitions; yea which is further to be observed, a man may be altogether fleshly, while he pretends to an high spiritual way of subduing and keeping down the flesh, Col. 2. 23. Those who were puft up in their fleshly minds about Angel∣worship, yet are said to have a shew of humility in not sparing the body, and this we may say to those deluded Papists, who macerate and excruciate the flesh of the body, it would be better, if they did cast out at the same time, their fleshly mind.

Seventhly, A natural man in his most religious deportment, is only fleshly, Because whatsoever he doth in these things, he is furthered only by natural strength: For being without the grace of God, either in his understanding, or his will, hence it is that he can rise no higher, than natural reason, natural conscience, and natu∣ral will, doth enable him unto; and these being altogether polluted by sinne, in stead of furthering, they are an hindrance and opposition to him: If therefore you ask, From what principles, and by what strength doth a natural man draw nigh to God? The answer is only by that power which he hath of himself; The grace of God which alone can elevate the soul to God, that he is wholly destitute of: And although it must be granted that there are some common principles and di∣ctates in all about God, and moral good things, yet these are never improved any otherwise, but from carnal principles, and to carnal ends. And thus much may suffice for this branch, viz. The carnality of a man, by original sinne in his most religious offices and duties.

In the last general place, Man may justly be said to be all over sinfull and flesh only, Because all his care, his thoughts are only for his body and sensible things, in the mean while neglecting God, and his immortal soul. I shall conclude with this, because all else comprehended in this name, will come in at some other seasonable time. By nature we are in the flesh, we walk after it, we make provision for it; so that we willingly lose God and our souls, to save and preserve that; Who is there that will believe our Saviour, saying, What will it profit a man to winne the whole world, and lose his own soul? Mat. 16. 26. What complaints and accusati∣ons may the soul make against us, when the body hath said, Feed me, Cloath me, you have done it? But when the soul hath famished, and been perishing, you have not heard the cries of it: Oh men only flesh and utterly devoid of all spiri∣tual power!