Salmi 51:5

DISCORSO: 587
PECCATO ORIGINALE

Salmi 51:5 . Ecco, io sono stato formato nell'iniquità; e nel peccato mia madre mi concepì.

Uno dei segni più essenziali della vera penitenza è la disposizione a vedere i nostri peccati come li vede Dio: non attenuando la loro colpa con scuse vane e frivole, ma segnando ogni circostanza che tende ad aggravarne l'enormità. Durante la loro impenitenza, i nostri progenitori scaricano sugli altri la colpa della loro trasgressione; l'uomo su sua moglie; e la donna sul serpente che l'aveva sedotta: ma, quando fu dato loro il vero pentimento, senza dubbio videro la loro condotta in una visione molto diversa, e presero su di sé tutta la vergogna che così giustamente meritava.

Il peccato di Davide nella questione di Uria era grande, al di là di tutte le facoltà del linguaggio da esprimere. Eppure c'erano punti di vista in cui nessuno se non un vero penitente l'avrebbe notato, e in cui la sua enormità era centuplicata. Questa è la luce con cui ne parla il Regale Penitente, nel salmo davanti a noi. Avendone parlato come un'offesa, non solo contro l'uomo, ma principalmente, e quasi esclusivamente, contro Geova stesso, procede a notarla, non come un atto isolato o una linea di condotta, ma come il frutto proprio della sua inerente, sua naturale, corruzione.

Non dobbiamo supporre che intendesse con ciò far riflettere su sua madre, di cui altrove parla nei termini più rispettosi; né dobbiamo immaginare che adduca la natura che da lei aveva derivato, come scusa per la malvagità che aveva commesso: la sua intenzione è di umiliarsi davanti a Dio e all'uomo come una creatura del tutto corrotta, e rappresentare la sua malvagità come nient'altro che un campione di quell'iniquità o di cui il suo cuore era pieno, un ruscello che sgorga da una fonte traboccante.

Questo, non dubitiamo, è il vero significato delle parole che ci siamo ora proposti di considerare; “Ecco, io sono stato formato nell'iniquità e nel peccato mia madre mi ha concepito”.
Nel perseguire questo importante argomento, cercheremo di stabilire,

I. La verità affermata—

La dottrina del peccato originale è qui affermata distintamente. È infatti da molti negato, sotto l'idea che sarebbe incompatibile con la bontà e la misericordia di Dio mandare nel mondo esseri immortali in uno stato diverso da quello di perfetta purezza. Ma è vano per noi insegnare a Dio ciò che deve fare: la domanda su cui dobbiamo porci è: che cosa ha fatto Dio? e che conto ci ha dato lui stesso del nostro stato? E qui, se le Scritture sono vere, non c'è dubbio: siamo la progenie corrotta di genitori degenerati; da cui deriviamo una natura inquinata, che soli, dalla loro caduta, potrebbero eventualmente trasmettere. Questo procederemo a dimostrare,

1. Da testimonianze concordanti:

[ Mosè , nel racconto del primo uomo che nacque al mondo, nota espressamente che Adamo lo generò non a somiglianza di Dio, nel quale egli stesso era stato originariamente creato, ma «a sua somiglianza», come creatura caduta e corrotta [Nota: Genesi 5:3 .]: e quanto diverso l'uno dall'altro si può congetturare dalla condotta di questo primogenito, che gli insanguinò le mani nel sangue del fratello.

Anche nel suo racconto, tanto del mondo post-diluviano, quanto di quello ante-diluviano, ci dice che «ogni immaginazione dei pensieri del cuore dell'uomo non era che male continuamente [Nota: Genesi 6:5 ; Genesi 8:21 .]”. Giobbe , non solo afferma la stessa terribile verità, ma ci mostra che è impossibile nella natura delle cose essere diversamente: poiché da una cosa che è radicalmente ed essenzialmente impura, nient'altro che ciò che è impuro può procedere [Nota: Giobbe 14:4 ; Giobbe 15:14 ; Giobbe 25:4 .

]. The testimony of Isaiah and Jeremiah is altogether to the same effect [Note: Isaia 6:5.Geremia 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: Marco 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: Efesini 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: Salmi 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: Romani 5:12; Romani 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: Ezechiele 44:2.]. 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: Giovanni 10:9; Giovanni 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: Efesini 3:8; 1 Timoteo 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.”]