The sermon by Eric Bechler examines the Second London Baptist Confession of 1689, specifically chapter 6, paragraph 5, which discusses the enduring corruption of human nature even after regeneration through Christ. Augustine's opposition to Pelagianism is mentioned, highlighting the belief that human nature is not neutral but inherently sinful. The sermon distinguishes between 'begetting' and 'making,' noting that 'begetting' involves passing on a shared nature, which is why humanity inherits a corrupted nature from Adam. It is explained that this corrupted nature is considered truly and properly sin, as evidenced by biblical references from Psalms, Job, and Paul's writings. The sermon also discusses the implications of this belief, noting that actions stemming from this corrupted nature are sinful. Sinclair Ferguson's guidance on addressing sin is presented, emphasizing the importance of recognizing, admitting, and combating sin in one's life.

Our reading today from the Second London Baptist Confession of 1689 comes again from chapter 6 of the Fall of Man, of Sin and the Punishment Thereof. Today is paragraph 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." Last week we looked at original sin and actual sin. This week we're focusing more specifically on the effects of the fall on believers.

We have three points in our paragraph today. First, those regenerated still have a corrupted nature. This is what we teach and is perhaps familiar to you. There are others who believe differently. Augustine argued against Pelagianism which held the view that people, regenerate or not, are born neutral and remain capable of choosing good or evil by their own free will.

Some Anabaptists and Piatists hold to the perspective that grace does not just renew nature, but effectively obliterate or replaces the old nature with a completely new life. There are even some in the reform circles that hold to this that the old self was crucified and no longer exists. Second point in our paragraph that this corrupted nature in us is truly and properly sin. And third, all actions arising from our corrupted nature are truly and properly sin. Our paragraph begins the corruption of nature during this life doth remain in those who are regenerated.

We spoke about this last week though our sin has been pardoned and put to death through faith in Christ, our nature is still corrupted. It is the consequence of the fall. I want to bring in a word we don't often use, especially when we speak of people, and that's the word begat. With God we see it used, we're familiar with the phrase the only begotten son of the father, but it really is more precise word to use for people and animals as well. The act of begetting specifically implies the passing of a shared nature or essence from parent to child.

This is distinct from making, which results in a product different in kind from its creator. C.S. Lewis describes this in mere Christianity. When you beget, you beget something of the same kind as yourself. A man begets human babies.

A beaver begets little beavers. A bird begets eggs which turn into little birds. But when you make, you make something of a different kind from yourself. A bird makes a nest, a beaver builds a dam, and a man makes a wireless set. Of course, C.S.

Lewis was long ago, whatever a wireless set is. The Son who is eternal has the same essence or nature of the eternal father. The author of Hebrews describes Jesus, he is the radiance of the glory of God in the exact imprint of his nature, Hebrews 1.3. This is why we say he is begotten, not made in the Nicene Creed. This was a response to the rise of Arianism, which promoted the position that the Son was a created being.

So for our discussions today, it's perhaps more proper for mankind to say we were begat or begotten. We share or have the same nature as our parents. And going all the way back to Adam, we share his nature. Benson comments, Adam was made in the image of God, But when he was fallen and corrupted, he begat a son in his own image, sinful and defiled, frail and mortal, and miserable like himself. Not only a man like himself, consisting of body and soul, but a sinner like himself, guilty and obnoxious, degenerate and corrupt.

Because we were begat, we, all of us, share or have that same corrupted nature. I hope that helps make sense of that. What does scripture say? From the Psalms David lamented, Behold, I was brought forth in iniquity and in sin my mother conceived me from Psalm 51 five. This doesn't mean that his mother's act was sinful, but that he was expressing His deep sense of his own depravity, a depravity so deep that it must have had its origins in the very beginning at his conception.

This is the state of everyone who is a descendant of Adam by ordinary generation. Job speaks of the effects of sin as part of his list of life's woes. Who can bring a clean thing out of an unclean? No one, Job 14, 4, which is understood to mean how can a man be clean that is born of a woman who is unclean? Well, what about from Paul?

He tells us, I find then a law that evil is present with me, the one who wills to do good, for I delight in the law of God according to the inward man. But I see another law in my members warring against the law of my mind and bringing me into captivity to the law of sin, which is in my members, Romans 7, 21 and 23 through 23. Despite Paul being regenerated, despite his union with Christ, despite his justification, his adoption, and sanctification, Paul still struggled with indwelling sin. Burgess states, saints in this world are never entirely free from original sin. It will plague them to the day they die.

John Owen comments, this law of sin is powerful, even in the best of saints. And though its rule be broken, its strength weakened and impaired, its root mortified, yet it is a law still of great force and efficacy. As Paul struggled with this law of sin, this outworking of his corrupted nature, so will every believer until he is taken into glory. But what does it mean and how does it affect us understanding that we have a corrupted nature. The second point of our paragraph today is to teach that this corrupted nature is truly and properly sin.

Solomon asks in his Proverbs, who can say I have made my heart clean I am pure from my sin proverbs 20 verse 9 in a manner of speaking he answers this question later in Ecclesiastes 7 20 for there is not a just man on earth who does good and does not sin. We all sin and fall short of the glory of God. John in his first epistle tells us if we say that we have no sin, we deceive ourselves and the truth is not in us, 1 John 1, 8. Some commentators suggest that this sin here refers to the corruption of the old man still present in us, not past transgressions. Other commentators, however, see it in a more general manner, including both corrupted nature and actual sins.

John Gill, in his explanation of this, states, though we have been justified and our sins forgiven, yet they do not take out the being of sin or cause it to cease to act or do not make sins cease to be sins or change the nature of actions of sinful ones to make them harmless, innocent, or indifferent. The sins of believers are equally sins with other persons, are of the same kind and nature and equally transgressions of the law. So how do we draw a distinction here between this to point out the corrupted nature is truly and properly sin? Is there a way we can demonstrate it? The only example I can think of where we can focus just on the corrupted nature is of a baby that dies before birth.

In that case, we understand that there is no opportunity for the preborn child to commit an actual personal transgression. Charles Hodges strongly holds that the physical death of infants is a patent proof that they are subject to the penalty which came on men, which entered the world and passed on to all men on account of one man, Adam, or by one man's disobedience. And as that penalty was death spiritual as well as the dissolution of the body, the death of infants is a scriptural and decisive proof of their being born destitute of any original righteousness and infected with a sinful corruption of nature. Their physical death is proof that they are involved in a penalty, in the penalty, the principle element of which is the spiritual death of the soul. It was by this disobedience, the disobedience of one man, that all are constituted sinners, not only by imputation, which is true and most important, but also by inherited depravity.

Based on this, we could conclude that the corrupted nature conveyed by Adam to all his posterity is truly and properly sin. The final point of our paragraph makes is that all actions arising from our corrupted nature are truly and properly sinned, even though Christ has pardoned and mortified them. Our corrupted nature, original sin, is the underlying condition, and from it flows the fruit of being in a fallen state. This fruit being actual sin, personal, conscious, conscious thoughts, words, and deeds that transgress God's law. Paul tells us of his struggles despite his regeneration, First in his letter to the Galatians, for the flesh lusts against the spirit, and the spirit against the flesh.

And these are contrary to one another, so that you do not do the things that you wish. Galatians 5, 17. And also in his letter to the Romans. But now it is no longer I who do it, but sin that dwells in me. For I know that in me that is my flesh, nothing good dwells.

For to will is present with me, but how to perform what is good I do not find. For the good that I will to do I do not do, but the evil I will not to do I will not to do that I practice. Romans 7, 17 through 19. Matthew Henry comments here, The more pure and holy the heart is, it will have the more quick feeling as to the sin that remains in it. The believer sees more of the beauty of holiness and the existence or the excellence of the law.

His earnest desires to obey increase as he grows in grace, but the whole good on which his will is fully bent, he does not do. Sin ever springing up in him, though through remaining corruption, he often does evil, though against the fixed determination of his will. Solomon, after the temple was built, intercedes for his people, asking God to deliver them from the enemy when they sin against him, and states, for there is no one that does not sin. First Kings 846. And Jesus in an effort to increase the understanding of the moral law says, you have heard that it was said, you shall not commit adultery.

But I say to you, whoever looks at a woman to lust for her has already committed adultery with her in his heart. Matthew 5, 27 through 28. It is not just the act, but also the thought that can be sin. It can even be the first motions of our corrupted nature that are truly and properly sin. I'd like to close with some thoughts by Sinclair Ferguson regarding how we can respond to sin.

One, he has four things here. The first one, learn to admit sin for what it really is. Call a spade a spade. Call it sexual immorality, not I'm being tempted a little. Call it impurity, not I'm struggling with my thought life.

Call it evil desire, which is idolatry, not, I think I need to order my priorities a little better. How powerfully this unmasks self-deceit and helps us to unmask sin, lurking in the hidden corners of our hearts. Number two, see sin for what your sin really is in God's presence. On account of these, the wrath of God is coming, " Colossians 3.6. The masters of the spiritual life spoke of dragging our lusts to the cross, to a wrath-bearing Christ.

My sin leads to not lasting pleasure, but holy, divine displeasure. See the true nature of your sin in the light of its punishment. Too easily do we think that sin is less serious in Christians than it is in non-believers. It is forgiven, isn't it? Not if we continue in it.

1 John 3, 9. Take a heaven's eye view of sin and feel the shame of that in which you once walked. Number three, Recognize the inconsistency of your sin. You put off the old man and have put on the new man. You're no longer the old man.

The identity you had in Adam is gone. The old man was crucified with him, with Christ, in order that the body of sin, probably life in the body dominated by sin, might be brought to nothing so that so that we would no longer be enslaved to sin. Romans 6, 6. New men live new lives. Anything less than this is a contradiction of who I am in Christ.

And the fourth one, put sin to death. Colossians 3, 5. It is as simple as that. Refuse it, starve it, reject it. You cannot mortify sin without the pain of killing it.

There is no other way. And in closing, if we say we have no sin, we deceive ourselves and the truth is not in us. If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness. Amen.