Censure Upon the Dialogue of the Anabaptists, Part 5
Of Originall sin.
THe Anabaptists hold (more erroneously then the very papists,Confess▪ 18. Concil.) that Originall sin is an idle terme, and that there is no such thing as men intend by the word. In this their Dialogue they set the state of the Question thus;Pag. 113. Of the Originall estate of mankinde. Wherein they speak doubtfully and deceitfully. For mans originall estate is properly that described in Gen. 1▪ which was by creation very good. But since the fall of Adam, our originall estate is through that fall become sinfull and miserable: and is so acknowledged by David, Psal. 51.5, by Iob, Iob. 14.4. by Paul, Rom. 5, 12 &c. Eph…s. 2.3, and by Ch…ist himselfe, Ioh. 3, 3, 5, 6.
Notwithstanding these adversaties affirme.Pag. 113. That no infant whatsoever, is in the estate of condemnation of hell with the wicked. Which they thinke to proue thus. Without sin there is no condemnation, Rom. 6, 23. Ez…k. 18, 4, 20; Without transgression of the Law there is no sin, 1 Ioh. 3, 4, Rom. 5, 13. Therefore if infants hauehave transgressed no law, there is no condemnation them.
Answ. The conclusion (which implyeth that infants are not transgressers of Gods law) is denyed. The Apostle teacheth us▪ That by one man sin entered into the world, and death by sinne: and so death passed upon all men, for that all hauehave sinned: and, by one mans disobedience, many were made sinners; Rom. 5, 12, 19. Note also how th…se men thwart …h…mselues: before, when they pleaded for falling from grace, one of their reasons was,Pag. 80. If the elect cannot fall out of Gods f…vour▪ then did not all fall in Adam, and th…n s…me were never dead in sinnes and trespasses, and so need not Christs redemption, &c. Now they plead, that no infants are sinners: which if it be so, then many (as all that die infants) never fell in Adam, nor needed Christs redemption. And so such shall either not come into heaven, or shall come thither other wayes then by Christ; contrary to Iob. 14, 6, Act. 4, 12.
But these en…mies dispute (against the Apostles doctrine) thus.Pag. 11…. Rom. 7.1.Infants had no l…fe nor being at that time (when the law was given to A…am:) and the law is given to them that know it, and hath dominion over a man as long as he liv…th. Therefore infants having no being, and so no knowledge, nor being then living, that Law had no dominion over them.
Answ. First, this is no more against infants then old men: for no man had life or being at that time o…herwise then infants had So Adams fall was for himselfe alone, and …o man fell with him; for no man then had life … b…ing but he. And thus th…se lying spirits feare not to resist the Apostle, who saith, Through the offence (or fall) of one, many are dead▪ Rom. 5.15, by the offence of one, (judgement come) upon all men to condemnation, v …8, …y one mans disobed…n…e, many were mad… sinners, v. 1…, in Adam all dyed, 1 Cor. 15, 22. This Apostolike doctrine is as contrary to the Anabaptists, as light is to darknesse.
2 They hereby weaken (if they could) the Apostles Argument in Heb. 7, 9, 10, by Levies paying tithes to Melchisedek in Abraham: for a man might cavill, that Levi had no life nor being at that time. But Paul saith, he was in the loines of his father Abraham, when Melchisedek met him. So say I, we all were in the loines of our father Adam, when he transgressed. If then Levi payd tithes when Abraham did, we all brake Gods law when Adam did.
3 They hereby weaken (as they can) the Apostles proofe of our redemption by Christ: for he saith, that Adam is the figure of Christ that was to come: and if through the offence of one many bee dead, much more th… gift …y grace, by one man Iesus Christ hath abounded unto many: and, as by one mans disobedience many be made sinners, so by the obedience of one shall many be made righteous, Rom. …, 14.15, 19. Now take away the first, namely the transgression of all men in Adam; and it overthroweth the latter, to weet the righteousnesse and salvation of the world by Christ.
4 They abuse the Apostles words, in Rom. 7.1, whence they would proue, that the Law (given to Adam) was given to them (onelyonly) that knew it; namely to Adam and his wife, not to th…r children which knew it not; wh…ras the Apostle speaking to the Romanes, spake to them that knew the Law; the more to convince them: he deneyeth not that God gaue his Law to Adam and his posterity in his loynes. The Lord calleth those things which be not, as though they were, Rom. 4, 17, he spake to Cyrus, and gaue him promises, before Cyrus knew him, or was borne into this world,, Esa. 45, 1,—5, he promised the land to Abraham and to his seed after him, when as yet he had no child, Act. 7, 5, he made a covenant with Israel, not with them onelyonly that stood there that day, but with thē also that were not there that day with them, Deut. 29, 14, 15. And if he did thus imply the children with the parents in other covenants & promises: how much more did he the like to Adams seed: seeing Adam is spoken of, not as a particular man, but a generall: so that his unrighteousnesse was not his owne onelyonly, but his childrens also; even as Christs righteousnesse (whom Adam figured) was not his own onelyonly, but is communicated with all his children, who therefore is the second Adam causing life, as the first Adam caused death, Rom. 5, 1 Cor. 15.
5 Like vanity is in their next words, Infants had then no being, no life, therefore the Law had no dominion over them; For so they might elude Pauls argument of Levies paying tithes, Heb. 7, 9, 10, saying, Levi had then no being, no life, therefore he could pay no tithes in Abrahams daies. But as the Apostle sayth hee was in the loines of Abraham, and so hee payed tithes: likewise we were in the loynes of Adam, and so we sinned. Again in Rom. 7, 1, the Apostle speaketh of a man during life, who when he is dead, his wife is free from his law, v. 2. If they will apply this to all sin and sinners, then they think when a wicked man dieth, the law of God hath no dominion over him any more; & so there is no punishment by the law of God to be inflicted on sinners after this life. But do these vain man think by such sophistry to escape the damnation of hell? Doe they not know that after death commeth judgement, and that by the law? Heb. 9.27. Rom. 2.12.16.
Against the Apostles doctrine in Rom. 5. they alleage,Pag. 114. That we were in Adam, not to bring any soule to hell for breach of that command, Thou shalt not eat: for the Lord sayth, All soules are mine, both the soule of the father, and the soule of the son: that soule that sinneth it shall dye. The son shall not beare the iniquitie of the father, &c.
Ans. First the prophet speaketh not in Ezek. 18.4. &c. of Adam, but of the later fathers of the Iewes, which sinned, v. 2. but Paul speaketh of Adam, who was not onelyonly a particular person (as all other fathers in this case are) but an universall man, the root of all mankind, and a figure of Christ, Rom. 5.14. Againe the Prophet speaketh of such sonns as are just, and do not such like sins as their fathers did, Ezek. 18.5.14. &c. but Paul speaketh of us all as we are in Adam, unjust and sinners, and guiltie of our first fathers iniquitie, R…m. 5.12.19. So these two scriptures the one speaking of actuall sinnes vvhi…h are eschewed, the other speaking of originall sinne, which we now cannot avoyd▪ speak not of one and the same sinne or estate, and therefore doe not one expound an other▪ Thirdly, the Prophet exempteth the good children, which eschew their fathers si…nes, from death, Ezek. 18.9.17. The Apostle inwrappeth us all the sonnes of Adam in his sinne and in death; Rom. 5.12▪14 17. Fourthly, the Prophet speaketh generally of the many sinnes which the fathers did, and the sonnes did not, Ezek. 18.6.7.8.18. the Apostle speaketh of that one sinne or offence, by vvhichwhich we all (being in Adams loynes) are guiltie. Rom. 5.16▪ But to this they both agree, the Prophet sayth, The soule that sinneth, it sh…ll die, Ezek. 18 4 the Apostle sayth, th…t all hauehave sinned (to vvit, in Adams loynes) therefore death pa…seth upon all, Rom. 5.…2, Hereby all vvise men may see, how impertinent a proofe the Anabaptists bring from Ezek. 18. that Adams sinne brings not any soule to hell. For Adams sinne bringing sinne and death upon all, and hell being the death vvhichwhich is eternall: it is brought by his sinne upon all his posteritie: except through I…sus Christ our Lord, they hauehave eternall life, which is the gift of God, Rom. 6.23.
Further, they answer, (and desire it may well be observed) that mankind was onelyonly in Adam in their bodily substance: he is the father of our bodies in respect of matter; but our forme and soules came from God: he is the father of our spirits, Heb. 12.9. Eccles. 12.7. & 8▪8▪ that earthly matter was in Adam, of which our bodies are made, &c. thus and no otherwise were we in Adam.
Answ. We obserue it well, and obserue their error also. It is untrue that thus (to wit in respect of our bodies onelyonly) we were in Adam, and not in respect of our soules: no scripture teacheth them this, but their own fansie. For though our soules were not in all respects in Adam, as our bodies were, to wit, materially: yet in some resp…ct (to wit formally) we were in Adam both body and soule; which I thus manifest. Adam begat Seth in his own image, Gen. 5 Abraham begat Isaak, &c. Math. 1. so body begetteth not body; but man begetteth man: and man consisteth of body and soule, which are the parts that constitute a man. So man (that is the whole, not part of a man on…ly) is sayd to be borne of a woman, Iob. 14.1. yea the 66 soules (whereby figuratiuely is meant persons, consisting of bodies and soules) are sayd to come out of Iakobs thigh (or loynes) Gen. 46.26. and Levi in the l…ynes of Abraham is sayd to pay tythes, Heb 7.9 10. Now the body without the spirit is dead, and therefore cannot pay tythes, nor do any action. And in the place and case in hand, in Adam all sinned, all died, judgement came on all men to condemnation, Rom. 5.12.18. but the body without the soule sinneth not, neither …yeth, nor shall bee condemned. Therefore it is apparant that the scripture speaketh of men in Adam otherwise then in respect of their bodies onelyonly: so that th…se mens speciall observation is nothing worth.
Againe they plead,Pag. 115. As God gaue no law to Adam, before hee gaue him a soule of reason and understanding: no m…re doth he giuegive to any of Adams posteritie, a…y law, till he giuegive them soules of reason and understanding, as in Deut. 11.2. I speak not to your children which hauehave neither known nor seen, &c.
Answ. First the words of Moses to Israel to whom he propounded the law, are not to be compared with Gods law given to Adam: for the Israelites were spoken to personally: Adam generally as an universall man, the root of all mankine, as before is proved. Secondly, the covenant of Moses law, did also after a sort pertaine to their children which then were not, Deut. 29.14.15. though it was actually taught th…m onelyonly which were present, D…ut. 11. Thir…ly, the sin which Paul treateth of, and death for sin, was in the world before Moses law, which these men speak of, Rom. 5.12.13.14. Fourthly, let all they say be given them, yet it helpes them not: for I hauehave before proved, that we were all in Adam as living men, not as dead corpses▪ and so had soules of …easo… and understanding in him originally; even as we had bodies, eyes, eares; &c. in him originally: though after a different manner as before is noted.
Further they say, God never purposed to execute on Adam for that transgression condemnation to hell; in that hee purposed to send Christ betwixt, in whom Adam beleeving should be saved. If Adam for his own sin was not condemned to hell without remedy, shall any of his posteritie be sent to hell without remedy, and that for his sin? &c.
Answ. 1. The question in the first place is changed, which is, whether Adam and all his posteritie in him falling from God, deserved not hell for their sinne. This they deny not, neither can disproue. 2. As God purposed not to damne Adam for his sinne; so neither purposed he to damne Noah for his drunkennesse, Lot for his incest, David for his adultery and murder, &c. but to giuegive th…m remedie by faith in Christ. Will they hereupon plead that other actuall drunkards, murderers, whoremongers, deserue not damnation: or shall not many such be damned for these sinnes? 3. Though all infants for their natiue sinne, and all men for their actuall sinnes deserue damnat…on: yet never was it Gods purpose to damne all without remedy. For Christ (the second Adam) giveth righteousnesse and life to all infants and old transgressors that are borne of him; as the first Adam conveyed unrighteousnesse and death to all his ordinary naturall posteritie. Yea grace here exceedeth: for the judgement (or guilt) of originall sin was by one (offence) to condemnation; but the free gift (by Christ) is of many offences, unto justification, Rom. 5.16.
They object, that condemnation is for not beleeving in Christ, Ioh▪ 3▪19. & 16 9. Mar. 16.16. Rom. 11.32.
Answ. First th… Apostle sayth, the wages of sin is death, Rom. 6.23. therefore the wicked shall be condemned not onelyonly for their not beleeving in Christ, but also for their unmercifulnesse, idolatries, adulteries and other crimes, Math. 25.41.42. Rom. 2.5.—9. Secondly, the sinne of unbeliefe cleaveth unto all Adams children as other sinnes: and shall be imputed as well as the sin of lust, or any other iniquitie. Thirdly, to beleeue is not in the will or power of man, but is the gracious gift of God, to such as he hath ordained unto life. Eph. 2 8▪ Act, 13.48.
Againe they alledge,Pag. 116. that Adam by that transgression deprived himselfe of Gods favour in that estate wherein he was in paradise: and notwithstanding the promise of Christ, hath by his si… procured this judgment, Cursed is the earth for thy sake &c Gen. 3. Thus Adam brought hims…lfe and all his posterity, the earth and every creature in it to vanitie and bondage of corruption, Rom. 8.20. &c. And in this estate are all Adams sonnes begotten and borne: so that by Adams sin, vanitie, corruption and death went over all, &c. So infants hauehave originall corruption, as other creatures hauehave. Yet those that dye and hauehave corruption by Adams sinne, shall not be cast into hell fire.
Answ. A felon, murderer, traytor, that is apprehended by the magistrate, imprisoned, kept in fetters and affl…ction, his lands and goods confiscate, &c. pleadeth he ought not to be put to death, because he hath suffered for his crimes, losse of liberty, goods, &c. But will this plea saue him Even such is the plea of th…se evill men. For all men being in Adam fall…n from God, and traytors to his maiestie, children of wrath, & seruants of sin and Satan, because God hath cursed the earth for their sake, cast them out of earthly paradise, made the creatures subi…ct to vanity, and themselues subject to sorrowes and miseries; therfore they d…serue not to die in hell, if these vaine men may be judges. But we know the judgement of God is according to truth against all evill doers. He telleth us, the wages of sinne is death, but the gift of God is eternall life through Christ, Rom. 6.23. where eternall life being opposed to death, sheweth that eternall death is the wages due for sin. And what sin is is there that des…rveth not hell? 2. Whereas they say, Adam by his sin deprived himselfe of paradice: it is true. But if they mean earthly paradice onelyonly, they erre from the truth: for by his sinne he was depriv…d also of the heavenly paradice, to which there is no restoring but by Christ, Luk. 23.43. Reu. 2.7. and as himself, so all his posteritie that sinned in him, Rom. 5. Thirdly, so where they say, all his posteritie were subjected to vanitie and corruption, it is true; but not all the truth, unlesse they understand such corruption as Peter speaketh, 2. Pet. 2.12. which is eternall destruction, and then they yeeld the cause. But they meane not so, but corruption such as is in beasts, birds, &c. wherein they goe quite astray. For beasts and other brutish and s…ncelesse creatures, are not sinners, as all Adams children are, Rom. 5▪12.19 sin is not but in reasonable creatures onelyonly, as Angels and men. Neither is any creature subiect to eternall torment, but sinners onelyonly. Other creatures when they perish, there is an end of them, and of their miserie with them: but they that perish in their sins, hauehave no end of their miserie, but it is eternall, Math. 25.46. Mark. 9.45.46. Wherfore they doe not well to expound Rom. 5. by Rom. 8 because the Apostle speaketh not of the same, but of divers things and estates in those two chapters. Fourthly, take that which they say, and it overthroweth them. For how should Adams sin bring all his posteritie unto death, but by their guilt in Adams sinne? If it made not them sinners, the scripture which they formerly alledged, Ezek. 18. teacheth that the children should not dye for their fathers sinnes. Now seing many infants dye daily, it proveth them all to be sinners, because death is the wages of sin, Rom. 6 23. Gen. 2.17.Pag. 117.
At length they come to answer Rom. 5. with this perverse doctrine, This is the meaning of the holy Ghost, that by Adams sinne, all his posteritie hauehave weak natures, Rom. 8.3. by which, when the commandement comes (Rom. 7.10.) th…y cannot obey and liue, but sinne and so dye; till when they are aliue without the law, so sayth the Apostle vers. 9. and thus is verified, that all both Iewes and Gentiles are under sin, &c. Read on the scripture, and you may evidently see, that neither this, nor any part of Gods word, is spoken to or of infants.
Answ. This is not the Apostles meaning: for he sayth not they hauehave weake natures, but that all hauehave sinned, and through the offence of one many are dead, many were made sinners; Rom. 5 12.15.19. which is more then weaknesse of nature, and pronenesse to sin. Secondly, in Rom. 8.3. it is sayd, that it (the Law) is weake through the fl…sh, and so cannot saue any man: vvhichwhich vvords these men vvrest, as if it meant Adams children vveak. Which thing though it be true, yet is it not that which is spoken of in Rom. 8.3. Thirdly, vvhen the Apostle sayth in Rom. 7.9. that he was aliue without the law: this contradicteth (according to their sense) the other scripture, in Rom. 5 12. that all hauehave sinned, and are dead. The Apostle in Rom. 5. speaketh of things as they are; in Rom. 7.9, he speaketh of things as they seemed to be, but vvere not indeed. Paul vvas aliue in his owne conceit, thinking himselfe able to keep the Law, as naturall men doe suppose they can. But vvhen the commandement came (to wit unto his knowledge and conscience,) then sin revived and he died. How could this be: seeing the commandement is holy, just and good, v. 12 He telleth us in 13 v. that sinne wrought death in him by that which was good. So then he vvas sinfull (though he knew it not) before the commandement came; sinfull by nature; but not discerning this his wofull state, the Law vvas given to shew it him; for by the law commeth the knowledge of sinne, Rom. 3.20. Againe, saying in Rom. 7, 11, that sinne took occasion by the commandement, deceived him and slew him: he plainly acknowledgeth sin to hauehave been in him, before the commandement came: this hee confirmeth in v. 14. saying, the law is spirituall, but I am carnall, sold under sinne: Whereupon he applieth the evills vvhichwhich he did, to si…ne dwelling in him, v. 17.20. and this inhabiting or indwelling sinne, is that originall sinne vvhereof we treat; vvhichwhich Paul for a vvhile could not discerne to be in him (as all naturall men discern it not, but count it an idle terme, and think there is no such thing) till by the Law he came to discerne it and to lament it. Fourthly, it is here to be observed how the Anabaptists …grant, all men hauehave weake natures, and cannot obey and liue, but sin and dye. How commeth this to passe? By Adams sinne, say they. Behold here how they thwart their own grounds. They impose a necessitie upon all men which (they think) are born innocents, to sin. They cannot but sin, they must needs dye: and this not through their owne default at all, but by Adams. If we should thus teach, what outcries would they make after us! How is it they here forget the scriptures by themselues forealleaged, The son shall not beare the iniquitie of the father, Ezek. 18.20. Is not this a heavy burden which the sonns beare, that their father sinning, and they being innocent, are so weakned of God, that they cannot but sin, they cannot but dye? Doth God create an innocent man, and giuegive him charge to doe that vvhichwhich is unpossible for the man to doe, and threaten death unto him for not doing it? We abhorre such doctrine as quite overthrowing Gods justice. When he made Adam innocent, he gaue him no law, but that vvhichwhich was possible & easie for him to do, and to hauehave cōtinued in doing it, if he had would. His justice requireth him to doe the like to all his innocent creatures. Wherfore if these men come not to acknowledge with the Apostle (and with us) originall sinne and death for sin to be in Adams seed, that his fall and disobedience was the fall of us all, by imputation and by infection, (as a serpent brings forth but a serpent) & that so being sinners in him, we hauehave lost our abilitie to do good, by Gods just judgment, & are sold under sinne: If they come not (I say) unto this, they will bee open enemies to the iustice of God, and make the judge of all the world not to doe equitie. 5. Finally, vvheras they say, that neither this nor any part of Gods word is spoken to or of infants: they impudently avouch untruth. The Apostle in Rom. 5.14. speaketh of them which sinned after the similitude of Adams transgression, and yet death reigned over them also. What sin can this be but originall sin vvherin infants are born, and for vvhichwhich many infants dye. For vvhen they passe from infancie and come to understanstanding, they sin actually as Adam did. To sin the same sin they cannot, for all being shut out of paradice, they cannot eat of the forbidden tree, though they vvould. Neither doth the Apostle speak of that same sin, but of sinning after the similitude of Adams transgression: so it meaneth actuall sin, like Adams. Now all sin, is either originall or actuall. If then death reigneth ouer them which sinne not actually, as Adam did, it must needs reigne over them which sin originally onelyonly in Adam: and these be infants. For the Anabaptists grant, that when they come to discretion, they sinne (and cannot but sinne) actually. And thus their next vvords also are refuted,Pag. 117. vvhen they say, Infants are under no law, therefore transgression cannot be imputed unto them, Rom. 4.15. The contrary is thus proved: Infants hauehave transgression imputed unto them, and death for transgression, as the Apostle sheweth in Rom. 5. Therfore they are under some law: though not under Moses law vvhichwhich punisheth actuall transgressors, yet under Adams law (in vvhose loynes they vvere and sinned) for vvhichwhich they are punished even vvith death it selfe.
In their next vvords,Pag. 117. they condemne themselues and all their vain reasoning, confessing, that Adam fell from the estate wherein hee was, and in him all mankind. This is very true, and overthroweth their heresie. For Adams fall, as the Apostle describeth it, vvas sin, offence, transgression, disobedience, judgement (or guiltinesse) to death, and condemnation: Rom. 5.12.—19. Now all mankind fell in him, as Paul teacheth, and these enemies grant: therfore all mankind is in sin, offence, transgression, &c. unto death and condemnation.Pag. 118.
Of the remedy for the sin of all (vvherof they next speake) we grant that is both for infants and old sinners, by grace in Christ. But these are two severall questions: and here we treat of sinne onelyonly and the merit of it. Of Gods grace we hauehave spoken otherwhere.
They proceed and say, that Infants whom Christ so often accounteth innocents, Mat. 18.3, 4, & 19.14. are freed from the law, and so sin is dead in them: but when the commandement comes, then they die in sinnes and transgressions, &c. Rom. 7.8. Eph. 2.1.
Answ. Innocents may be so called in sundry respects: 1 when in them there is no sin at all; thus Adam in his creation vvas innocent. 2. When though they be sinners, yet they are not guiltie of such sins as men lay to their charge, Exod. 23.7. 2. Sam. 3.28. Ier. 2.34. 3. When they are cleare of actuall sinnes: and thus infants may be called innocents, Psal. 106 38 That Christ calleth infants innocents in the first sence, I deny: the scripture also denieth them so to be, I…b. 15.14, & 25.4, Ioh. 3.3.6. Eph. 2.3. I find not in the pla…es which they quote, that Christ called infants innocents: how b… it somtime he calleth his disciples innocents (or guiltlesse) Mat▪ 12.7. of whom yet these men (I suppose) will not say, they were without all sinne. That infants are freed from the law given to Adam, is denied and disproved by Rom. 5. for in Adam they sinned and died. That sin is dead in them is also disproved: rather they are dead in sinne, till they be revived by Christ, Eph. 2.1.3.Pag. 119.
Infants (say they) hauehave done neither good nor evil in the fl…sh therefore Infants sh…ll not appeare before Christ, they shall receiue no ju…gement, 2. Cor. 5.10. R…v. 20, 12.13.
Answ. How boldly doe these men abuse the s…riptures▪ In 2. Cor. 5.10. Paul s…yth, We must all appeare before the ju…gment seat of Christ. Rev. 20.12. it is sayd, I saw the dead small & great stand before God. Nay, say these adversaries, not infants. Their reason, because infants hauehave done neither good nor evill in the flesh, is an errour before refuted: for though they hauehave not done good or evill actually, as older people; yet in the first Adam they hauehave done evill; and in the second Adam (Christ) they hauehave done well.Pag. 119
Against Davids confession of his birth sin in Psal. 51. they thus dispute. If David confesse unto God his own sin, then he desireth him in merciemercy to behold whereof he was made, as Psalm. 103.14. of dust, weake flesh, unable to resist the Tempter: through which weaknesse he was overcome in these sinnes: and thus weak flesh is called sinfull flesh, (in which Christ came) Rom. 8.1. Christ is sayd to be made sin, 2. Cor. 5.21. not that he was a sinner: no more David, confessing he was conceived in sinne, doth proue that by conception and birth he was a transgressor.
Answ. They pervert both Davids words and meaning. Hee speaketh of sinne and iniquitie: they speake of weaknesse onelyonly, vvhereby he fell into sinne. What scripture can be so plaine, that may not be wrested with such wicked glosses. Against vveaknesse wee pray for aid and strength to resist evill: against sinne wee pray for merciemercy and forgiuenesse: and for this David prayeth in Psal. 51.
Secondly, it is another abuse of scripture that they say, weake flesh is called sinfull fl…sh, in which Christ came, Rom. 8.1. where first they make David no more a sinner at his birth, then Christ himselfe; contrarie to the whole tenour of this Psalme, and contrary to Rom. 5. as is before shewed. Then they falsifie the text in Rom. 8.1.3. for the weaknesse there spoken of is in the Law, it was weake through the flesh, and so not able to saue sinners.
Thirdly, by Flesh there Paul meaneth not the substance of flesh, for that vveakneth not the Law, nor hindereth mans salvation: it is the good creature of God, as is the soule or spirit: but hee meaneth by flesh, our corrupt sinfull state in soule and body: for he sayth in verse 8. they that are in the flesh cannot please God. If flesh meane our bodily substance, then no man living in the body can please God: not the Prophets, not the Apostles, no nor Christ himselfe, for he lived in our flesh, in our humame nature, and the Apostle should speake untruly in the ninth verse, yee are not in the fl…sh. Wherefore flesh in Rom. 8. signifieth our unregenerate state, as in Genes. 6.3. Iohn 3.6. Rom. 7.18. & 8.5.9.
Fourthly, it is another falsification when they say, sinfull flesh in which Christ came: the scripture sayth not in sinfull flesh, but in the likenesse of sinfull flesh. Rom. 8.3. Fiftly, weaknesse or infirmitie, as it meaneth not sin, but affliction, such Christ had: such, the Apostle tooke pleasure, 2 Cor. 12, 10, but infirmity as it meaneth sin, Christ had not: he is opposed herein to the Priests of the Law, vvhichwhich had infirmity or vveakenesse, Heb. 7, 27, 28, and 4, 15, But David in Psal. 51, confesseth such infirmity (if they vvill hauehave it so called) as vvas sinne and iniquity; vvhichwhich proveth he was a transgressor from the womb, and not vvithout sin as vvas Christ. 6 Christ is said to be made sin for us, 2 Cor. 5, 21, these words for us the adversaries baulk and omit. David vvas not made sinne for us, or for any: but vvas himselfe conceived in sinne. Christ being himselfe no sinner, yet vvas hee made sin, that is a sin…offering for us, to purge us, and make us the righteousnesse of God in him; for the Sin-offering vvas usually called sin in the Law, Lev. 4, 3, 8, 14, 20, 24, &c. the Apostle expoundeth it For sin, meaning a sacrifice for sin, Heb. 10, 6, from Psal. 40, thus Christ vvas a sinne, that is a sacrifice for sinne: but David vvas not so. Therefore these places speake not of sinne in one and the same sense, but in the contrarie. David complaineth of his ovvn sinne and guiltinesse: Paul speaketh of Christ his purging David and us all from sinne and guiltinesse, by being made a sinne offering for us.
Their former answer being so apparantly against the truth, that David acknowledging sinne, they vvill hauehave it no sinne, but weaknesse, they devise to darken the light with an other cloud; as if David spake not of his own estate, but his mothers: and then (say they) it is the curse or punishment for sinne laid upon her, Gen. 3, 16, where the very words agree with these of Davids &c. and it is frequent in Scripture to call punishment for sinne by the name of sinne, &c. and it is neither Davids sinne nor his mothers that hee heere confesseth, to speake properly, but his mothers punishment.
Answ. As a bird in the net, so the more they striue, the more they are intangled. First, the whole scope of the Psalme is, that David might finde merciemercy with the Lord for his owne sinnes, as any that readeth it may see. And that in supplicating to God for grace before and after, he should here insert a complaint of his mothers punishment, is without any colour of truth. But this is the meaning, and suteable to his other words, that lamenting his actuall transgressions, he bewaileth the evill fountaine whence they flowed, to weet, his natiue corruption, which brought forth these ugly trespasses. Secondly, to let passe how they call Gods fatherly chastisement, a curse or punishment; they here againe belye the Scripture, in saying, that the very words in Gen. 3.16, agree with these of Davids. For neither the word sin, nor iniquitie, (both which David useth in Psa. 51,) are to be found in Gen. 3 16, that Od…gos brow may seem to be of brasse, vvho sh…m…th not so often and openly to falsifie the text. Thirdly, it is true that sin and iniquity doe often improperly meane punishment: but the proper meaning for fault and guiltinesse is most frequent: and wh…n it signifieth punishment, the context manifesteth▪ which it doth not here at all: but David before and after bewayleth his sinnes properly. N…ither is heere the phrase of bearing sinne and iniquity, which is m…st usuall when pun…shment is meant: but of being brought forth in iniquity, and conceived in sinne; and they sh…w not a…y o…e place of Scripture vvhere such a phrase signifieth punishment. Fourthly, as neither sin nor iniquity are used in Gen. 3, 16, so the word conception there agreeth not, but differeth from the conceiving that David speaketh of in Psal 51, and the difference of the words plainly discovereth these mens ignorance and errour. For in Gen. 3, 16, Seron is conception with sorrow, during the time that the mother goeth with child: but in Psal. 51. jacham signifieth conceiving with pleasure; for the vvord properly signifieth to be warme or inflamed vvith desire, as in the act of generation, not of men onelyonly, but of cattell also, as in Gen. 30, 38, 39, 41. Now nature both of man and beast teacheth all, that such conceiving is with delight, not with paine, and therefore David using such a vvord vvhen he telleth how his mother conceived him, cannot (in any reasonable mans understanding) mean his mothers corporall paines or punis…ment, as these corrupters of the Scripture doe feigne.
They proceed and say, that David did not sinne in being conceived and borne: Pag. 120.the soule is the subject of sinne, for from the soule or heart commeth wickednesse, Mat. 15, 19. The soule comes from God, the matter of the body from the parents: the soule is very good comming from God, the body hath not sinned till it be infected with the soule by transgression of a law: and seeing th…y …ffirme that the very matter or substance whereof David was made was sinne, and that this is it he confessoth in Psal. 51, obserue what will follow …f this their dream. The matter wherof all th… sonnes of Adam are made is sinne: but Chr…st, one of the sonnes of Adam after the fl…sh was made of that matter; therefore the matter or su…stance of Christs body was sinne. Pag. 121.If it be wicked, to say Christ was a sinner because he was conceived of his mothers su…stance, as it is: so it is no lesse wicked to say, David was a sinner because he was conceived of his mothers substance: seeing the substance of both the mothers was one and the same.
Answ. It is even a vvonder to b…hold how these men pervert, erre and slander, as if they had sold themselues to vvorke iniquity. We teach not, (as the perversly speake) that David sinned in being conceived and borne; for these being the workes of God and nature, are good. But David was a sinner, because hee was conceived and borne in sin, as himselfe confesseth. 2 They erre, in saying, the soule is the subject of sinne: for neither the soule alone, nor the body alone, but the vvhole man (vvhichwhich differeth from both, and consisteth of both,) he is the subject of sinne. Neither doth the body vvithout the soule, nor the soule without the body commit sinne: but the man vvhiles the soule is in the body, sinneth, 2 Cor. 5, 10 and as the soule vvas not created but in the body, Zach. 12, 1, so vvhen it departeth from the body, it sinneth no more, but goeth for judgement, Heb. 9, 27, Eccles. 9, 5, 6, 10. 3 Whereas they alledge, that wickedness… is from the heart, Mat. 15, 19, it is spoken of living men consisting of soule and body: Madnesse (as Salomon saith) is in their heart while they liue, and after that (they goe) to the dead; Eccles 9, 3. And vvhere they say, the soule comes from God, the matter of the body from the parents; they lay not down the truth fully. For though the soule is created of God, and is not materially from the parents as the body; yet the parents giuegive occasion to infuse the soule, (for vvithout corporall generation no soule is created,) and so the soule may in some sort be said to hauehave the beginning from Adam, though not of any matter from him. The essence of is of God; the subsistance of it is from the parents, from vvhom it hath the manner of subsisting in the body. 4 Though the soule as it is created of God is very good, (as the body also respected naturally is good) yet they erre in saying, the body sinneth not till it be infe…ted with the soule by transgression of a law; whereby they meane actuall transgression after it knowes the law. For first, it is not the body, but the man (of body and soule) that sinneth as before is shewed. Secondly, the body is not infected vvith the soule, but both body and soule are infected with sinne, to wit, that inbred and inhabiting sin vvhichwhich came from Adam, as before is proved from Rom. 5. And this sinne man hath, both by imputation and inherence, before he actually transgresseth the law, Rom. 5.14, Psal. 51, for that which is borne of the flesh is fl…sh, Ioh. 3.6.5. They notoriously sl…nder us, that we should affirme the very matter or substance vvherof David vvas made, to be sin: Wee affirme no such thing. The matter or substance we say is good, as every creature of God is. Sinne is an evill accident cleaving to the substance, to the body and soule of man. Of like falshood it is, that we should affirme David to confesse in Psal, 51. that the substance vvhereof he vvas made vvas sin. Neither David nor we ever so spake. So the Argument vvhichwhich by consequence they frame touching the substance of Christs body, that it should be sin, is frivolous, collected from a fict…on of their idle heads. For if no mans substance be sinne (as we firmly hold) much lesse Christs.
After this, they cast a stumbling block in the vvay, and vvould hauehave us shew how infants that hauehave sinned, and are under condemnation of hell, can be reconciled to God but onelyonly by faith in Christ Iesus: and if they cannot but by repentance and faith, then are they all left under condemnation, not for any law that th…y hauehave broken, but for their father Adams sinne.
Answ. Pag. 122.That all hauehave sinned, and are under condemnation, is proved by the Apostle, Rom. 5, 12, 18, how infants can be reconciled to God, he also teacheth, namely through the gift by grace, by one man Iesus Christ, Rom. 5, 15, 18. The manner if it be shewed, I feare these men vvill not receiue it: for they that hauehave so kicked against the pricks touching all mens fall and sinne in Adam; how should they receiue the doctrine of restauration by Christ. Howbeit I will indevour to shew it, if it doe no good to them, it may to others. 1 The faith and repentance vvhichwhich they require in infants, namely actuall, is not to be found: as such actuall sinnes are not found in them, as are in older men. The one of these exemplifieth the other, as the first Adam figured the second, Rom. 5, 14. By the first Adam vve hauehave sin, Rom. 5, 12, offence, v. 15, disobedience, v. 19, …udgement, v. 16, death, v. 14, condemnation, v. 16. By the second Adam (Christ) we hauehave grace, & the gift by grace, v. 15, the gift of righteousnesse, v. 17, the free gift to justification, v. 16, even to justification of life, v 18. By the first Adam vve hauehave three evils, 1 imputation of his sin: 2 corruption of our nature: 3 guiltinesse of death temporary and eternall. By the second Adam vve hauehave three opposite good things; 1 imputation of his righteousnesse, 2 regeneration (or renewing) of our nature, 3 and deliverance from death temporary and eternall. As the corruption or viciousnesse that vve hauehave by Adam, is in the bud or spring, in the beginning (not in the full growth,) and inclineth us to all actuall sinnes: so the regeneration we hauehave by Christ, is in the spring and beginnings thereof vvhen we …re infants, and inclineth us to actuall faith and obedience. And thus repentance and faith are in Christian infants in their bud or beginning, inclinatiuely: even as impenitencie and unbeliefe are in Adams infants, in their beginning, and by inclination. If any man aske vvith Nicodemus, how can these things be? Let him consider, that as he knoweth not the way of the winde, or of the spirit, or how the bones doe grow in the womb of her that is with child, even so he knoweth not the workes of God, who maketh all; Iob. 3, Eccles. 11, 5.
Lastly, to the many examples of Gods judgements upon infants, as at Noes floud,Pag. 122. the burning of Sodom and Gomorrah, &c. they answer, though they had bodily death for the sinnes of their parents; yet they perished not with the wicked in hell. For of this (bodily death) other unreasonable creatures, as well as infants, hauehave alwayes had their portions. All fl…sh must die, and death is losse to none but to the wick…d: to the godly and innocent, death and all afflictions of this life, are not worthy of the glory that sh…ll be shewed.
Answ. 1 In that they grant, Infants hauehave bodily death for their parents sinnes, they contradict their own plea before from Ezek. 18▪20, the soule that sinneth it shall die: the sonne shall not beare the iniquity of the father &c. for there the Prophet speaketh even of bodily death and miseries in this world, vvhereof the Iewes complained. And unlesse they confess…, that infants are sinners in their parents, they cannot maintaine the justice of God for killing infants, and that oftentimes with strange and horrible deaths. And if they grant that infants are sinners, they cannot with any truth deny but hell is their due, unlesse they be redeemed by Christ. And by infants death, we certainly conclude that they are sinners, from the Apostles ground in Rom. 5, 12, 14, & 6, 23. and that for their sinne they may and shall be cast into hell (unlesse Christ saue them) is evident by Christs doctrine, in Ioh. 3, 3, Except a man bee borne againe, he cannot see the Kingdome of God. And that infants are there implyed, is plaine, because an infant is borne a man, as Christ speaketh Ioh 16, 21, and being borne a sinner, Psal. 51, Rom. 5, must be borne againe of the Spirit, or else shall not see the kingdome of God. If it see not Gods kingdome, it shall see the divels prison; for a Limbus or third place will no vvhere be found. And how these men can exempt wicked infants from hell, otherwise then by their own fansies I know not: …he Apostles taught no such doctrine, vvhen vvithout exception of infants, they call the old world that perished, the world of the ungodly, 2 Pet. 2, 5, and reckon none saved but Noe and his house, Heb. 11, 7, 1 Pet. 3▪ 20, 21, and tell us that Sodom, Gomorrha, and the Cities about them, are set forth for an example, suffring the vengeance of eternall fire, Iude v▪ 7. But these presumptuous men vvill controll the judgements of God, and tell us that which no Prophet or Apostle ever taught, that all the infants in those cities suffer no such vengeance: yea, though God himselfe promised that if but ten righteous had been found in Sodom (wherein vvere many times ten infants) he vvould not hauehave destroy…d the citie for tennes sake, Gen. 18, 32. 2 The reason vvhichwhich they vvould ground upon, because other unreasonable creatures as vvell as infants hauehave alwayes had their portions in bodily death; this reason is brutish, and beseemeth not men. For no unreasonable creature is a sinner, as all men in Adam are sinners: no unreasonable creature hath a soule immortall infused of God, as all mankind hath: no bruit beast shall be raised from the dead, as all men shall, both old and yong, to life or death eternall. And vvhen a beast dyeth it hath an end both of vvelfare and misery, so hath none of Adams children. What comparison then is there between men and beasts? Where they say, death is losse to none but to the wicked; it is true. And hereupon it followeth that seeing infants are wicked, (as is formerly proved) untill they be made righteous by Christ, and borne againe; death is a losse unto them; and a gaine to those onelyonly (whether old or yong) which are made partakers of the grace and gift of righteousnesse, by one Iesus Christ, Rom. 5, 12, — 17.