Saturday, September 27, 2008

Chapter 6

Original

Reeves

Chapter 6: Of the Fall of Man, Of Sin, And of the Punishment Thereof

 

1. Although God created man upright and perfect, and gave him a righteous law, which had been unto life had he kept it, and threatened death upon the breach thereof, yet he did not long abide in this honour; Satan using the subtlety of the serpent to subdue Eve, then by her seducing Adam, who, without any compulsion, did willfully transgress the law of their creation, and the command given unto them, in eating the forbidden fruit, which God was pleased, according to his wise and holy counsel to permit, having purposed to order it to his own glory.

 

( Genesis 2:16, 17; Genesis 3:12,13; 2 Corinthians 11:3 )

 

2. Our first parents, by this sin, fell from their original righteousness and communion with God, and we in them whereby death came upon all: all becoming dead in sin, and wholly defiled in all the faculties and parts of soul and body.

 

( Romans 3:23; Romans 5:12, etc; Titus 1:15; Genesis 6:5; Jeremiah 17:9; Romans 3:10-19 )

 

3. They being the root, and by God's appointment, standing in the room and stead of all mankind, the guilt of the sin was imputed, and corrupted nature conveyed, to all their posterity descending from them by ordinary generation, being now conceived in sin, and by nature children of wrath, the servants of sin, the subjects of death, and all other miseries, spiritual, temporal, and eternal, unless the Lord Jesus set them free.

 

( Romans 5:12-19; 1 Corinthians 15:21, 22, 45, 49; Psalms 51:5; Job 14:4; Ephesians 2:3; Romans 6:20 Romans 5:12; Hebrews 2:14, 15; 1 Thessalonians 1:10 )

 

4. From this original corruption, whereby we are utterly indisposed, disabled, and made opposite to all good, and wholly inclined to all evil, do proceed all actual transgressions.

 

( Romans 8:7; Colossians 1:21; James 1:14, 15; Matthew 15:19 )

 

5. The corruption of nature, during this life, doth remain in those that are regenerated; and although it be through Christ pardoned and mortified, yet both itself, and the first motions thereof, are truly and properly sin.

 

( Romans 7:18,23; Ecclesiastes 7:20; 1 John 1:8; Romans 7:23-25; Galatians 5:17 ) 

 

Chapter 6

The Fall of Mankind, and Sin and Its Punishment

 

1. God created mankind upright and perfect.  He gave him a righteous law that would have led to life if he had kept it but threatened death if he broke it.1  Yet he did not remain for long in this position of honor.  Satan used the craftiness of the serpent to overcome Eve, who then seduced Adam.  He acted without any outside compulsion and deliberately transgressed the law of their creation and the command given to them by eating the forbidden fruit.2 God was pleased, in keeping with his wise and holy counsel, to permit this act, because he had purposed to direct it for his own glory.

 

1Genesis 2:16, 17. 2Genesis 3:12, 13; 2 Corinthians 11:3.

 

2. By this sin our first parents fell from their original righteousness and communion with God.  We fell in them, and through this, death came upon all.3  All became dead in sin4 and completely defiled in all the capabilities and parts of soul and body.5

 

3Romans 3:23. 4Romans 5:12ff. 5Titus 1:15; Genesis 6:5; Jeremiah 17:9; Romans 3:10-19.

 

3. By God's appointment, they were the root and the representatives of the whole human race. Because of this, the guilt of their sin was accounted, and their corrupt nature passed on, to all their offspring who descended from them by ordinary birth.6  Their descendants are now conceived in sin7 and are by nature children of wrath,8 the servants of sin, and partakers of death9 and all other miseries—spiritual, temporal, and eternal—unless the Lord Jesus sets them free.10

 

6Romans 5:12-19; 1 Corinthians 15:21, 22, 45, 49. 7Psalms 51:5; Job 14:4. 8Ephesians 2:3. 9Romans 6:20; 5:12. 10Hebrews 2:14, 15; 1 Thessalonians 1:10.

 

4. All actual transgressions arise from this first corruption.11  By it we are thoroughly biased against, and disabled and antagonistic toward all that is good, and we are completely inclined toward all that is evil.12

 

11James 1:14, 15; Matthew 15:19. 12Romans 8:7; Colossians 1:21.

 

5. During this life, this corruption of nature remains in those who are regenerated.13  Even though it is pardoned and put to death through Christ, yet both this corruption of nature and all actions arising from it are truly and actually sin.14

 

13Romans 7:18,23; Ecclesiastes 7:20; 1 John 1:8. 14Romans 7:23-25; Galatians 5:17. 

 

 

3 Comments:

At February 19, 2010 4:04 AM , Blogger Adam said...

Regrading the substitution of "accounted" for imputed in paragraph 3: Though the word impute is not that common in our day, it seems to be the best word to describe both the imputation of Adam's sin to all men and the imputation of Christ's righteousness to beleivers (Romans 5). Though Dictionary.com does list "impute" as a synonym for "account" it is listed among so many other different and more common definitions for that term. Impute, according to dictionary.com, gets right to the heart of the word for readers who need to look it up.

Conclusion: I think it might be clearer and more theolodically precise to leave the word "imputed" rather than substitute it with "accounted."

Hope this helps.

I am really enjoying your version of the confession and am using it regularly in SS class here.

Adam Davies
Trinity Baptist Church
Catkskill, NY
518 678-3133



–verb (used with object)
16.to regard; consider as: I account myself well paid.
17.to assign or impute (usually fol. by to): the many virtues accounted to him.

 
At February 19, 2010 9:01 AM , Blogger Adam said...

"theologically precise" that is... Wow... that was good...

 
At February 20, 2010 7:30 AM , Blogger Stan said...

Thanks for your thoughtful comments. I looked at the dictionary.com definition -- to attribute or ascribe -- and I don't really see the problem with "account". In fact, "account" has a legal connotation that I think may be clearer theologically than "to attribute or ascribe". The word "impute" is often used in modern parlance of an informal and often erroneous attribution (as in "he imputed evil motives to me"), whereas "account" seems to imply more of a justified basis for it. I'm open to further discussion or clarification though. My basic question is what theological concept "account" compromises or obscures.

 

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