A Treatise of Original Sin, Part 1 · Chapter 7
CHAP. VII.
Of the Souls inward filth and defilement by Adam's Sinne.
SECT. I.
TO explain this profound and weighty Truth, conſider that expreſſion in the Doctrine, That we are by Adam's diſobedience, made truly and properly ſinners: For there are thoſe that hold, we receive much hurt, Yea, ſome ſay, we are guilty by Adam's diſobedience, but not made truly and properly ſinners, they deny there is any inward pollution upon the ſoul of man.
When I had proceeded farre in this Diſcourſe of Original Sinne, there cometh out an Engliſh Writer (Dr J. Taylor Vnum Neceſ.) in a triumphing and ſcornfull ſtyle, like Julian of old, peremptorily oppoſing this Doctrine of inherent pollution by nature. He is not meerly Pelagian, Arminian, Papiſt, or Socinian, but an hotchpotch of all; So that as there were a Sect of Philoſophers, as Laertius reports (Proem in fin) that was called foreign, becauſe they would chuſe out ſome opinions from all the Sects that were: So doth this man moſt unhappily ſometimes ſelect what is moſt deformed in thoſe ſeveral parties. With this Writer we ſhall encounter as often as we find him throwing earth into the pure ſprings. Although the word Sinner in ſome places, is as much as to be an offender, to be obnoxious to puniſhment; yet in this place we muſt underſtand more, as is to be ſhewed.
For there are three things we are ſubject to by Adam's diſobedience:
Firſt, There is a participation of the very actual tranſgreſſion of Adam, that very ſinne he committed, is imputed to us.
Secondly, There is the guilt of this ſinne, whereby Adam was obnoxious to death, and eternal condemnation, this alſo we partake of.
Laſtly, There was the deprivation of Gods Image, the loſs of that upon Adam's tranſgreſſion, ſo that his ſoul, which was before full of light, and a glorious harmony, upon this diſobedience, became like a chaos and confuſion. And in this ſtate we are born, not ſucceeding Adam in the Image of God, he once had, but in that horrible confuſion, and darkneſſe he was plunged into.
Theſe three things then, we partake of by Adam's diſobedience; but that which is chiefly intended here, and which alſo my purpoſe is to treat of chiefly, is, That inward filth and defilement we are fallen into by Adam's ſin.
SECT. II.
1. THerefore, when it is ſaid, That we are made ſinners by Adam, this is not all, as if thereby we were put into a neceſſity of dying, or that death is now made a curſe to us: For thus much the Socinians grant, That Adam's ſinne did hurt us thus farre, That although death was natural to Adam even in the ſtate of integrity, yet it was not made neceſſary nor penal, but upon Adam's diſobedience, But
1. This is falſe, That death would have been natural to Adam, though he had not ſinned, as is to be ſhewed. And
In the ſecond place, Death as a curſe, or as made neceſſary, is not all that we are obnoxious unto by Adam's ſinne, for the Apoſtle makes that a diſtinct effect of his diſobedience: for he ſheweth, That by Adam's offence ſinne did firſt paſs over the whole world, and after ſin, death; So that to be a ſinner is more than to be obnoxious to death, for the Apoſtle diſtinguiſheth theſe two.
Beſides, why ſhould death fall upon all mankind for Adams ſin, if ſo be that that offence was not made every mans, and all had not ſinned in him? Indeed Chryſoſtom of old expounds this foreign by foreign, or foreign, ſubject to puniſhment and death; as if to be ſinners, were no more than to be mortal. Though Chryſoſtom in ſome places ſeemeth not to hold original ſinne, yet in other places he is expreſly for it.
This Interpretation of Chryſoſtoms is received by the Engliſh Author above-mentioned, with much approbation, as if to be a ſinner, were to be handled, and dealt with as an offender; But the Apoſtle maketh ſinne and death two diſtinct things, the one a conſequent from the other, becauſe we are ſinners, we do become mortal. Beſides, to be a ſinner, is oppoſite to be righteous in the Text; If then, that ſignifie an inherent qualification, denominating truly righteous, this muſt alſo an inherent corruption, whereby we are truly made ſinners: So that this Interpretation hath no probability. Yea from Chryſtom himſelf on the place, we may have a Conſutation of this Expoſition: For (ſaith he) one to be made mortal by him of whom he is born, is not abſurd, but by anothers diſobedience to be made a ſinner, What congruity is there in that? Now what juſtice is there that one ſhould be made mortal by another mans ſinne, unleſs he partake of his ſinne? Yea, he ſaith, a little before, For one to be puniſhed for another mans ſinne, it hath no reaſon, and yet all along the Chapter affirmed, That by Adam's ſinne we are all made ſubject to death. This is no good Harmony.
SECT. III.
IN the ſecond place, To be a ſinner, is more than ſome others have likewiſe explained it, which ſay, It's to be obnoxious to the eternal wrath of God. This way go Piphius, Catharinus, and Sal…ero…s inclineth much that way, though in ſome things different. Yea, Arminius and the Remonſtrants, they conceive, that to be a ſinner by Adam's diſobedience, implieth theſe two things, and no more: Firſt, That Adam's actual ſinne is truly and properly made ours, (and thus farre they ſay the truth.) But then ſecondly they affirm, That this is all the original ſin we have. They grant, that by this there is a reatus, a guilt upon all, but not any thing inherent, that hath truly and properly the notion of ſinne. They will therefore yeeled, That we are by nature the children of wrath; But (ſay they) not for any inherent pollution, but becauſe of Adam's ſinne imputed to us. But though theſe two muſt neceſſarily be granted, viz. the imputation of Adam's ſinne, and the participation of that guilt thereby, yet this is not all, that the Apoſtle meaneth, when he ſaith, We are by his diſobedience made ſinners; for he intends beſides this, the internal and natural depravation of the whole man, which now in eccleſiaſtical uſe, is for the moſt part called original ſinne. And there are theſe Reaſons to evince it:
Firſt, That it's more than guilt, or an obnoxious condition to eternal wrath, becauſe the Apoſtle having ſpoken of that foreign and foreign, that judgement to condemnation, which cometh upon all, he doth in this verſe declare the inward cauſe and demerit of this in our ſelves, and thereby declareth the juſtice of God: For, if we had no ſinne in our ſelves inherent, but that only imputed, the juſtice of God would not be ſo manifeſt in condemning of us. It is true, we muſt not ſeparate or diſ-joyn this inherent ſinne from that imputed ſinne, yet we muſt not confound them, or make imputed ſinne all the ſinne we have by nature. The Apoſtle therefore doth in this Text, give a reaſon of that condemnation, which hath paſſed on all, becauſe there is ſin inwardly adhering to all.
Secondly, To be a ſinner is more than to be onelyonly guilty, Becauſe (as you heard) of the oppoſition made between the firſt Adam and Chriſt. Now the Righteouſneſs that we are inveſted with by Chriſt, is truly and properly a Righteouſneſs; It's not only a claim or title to eternal happineſs, it is not only a freedom from guilt, but an inherent conformity to the Law of God: So that as in and by Chriſt there is an imputed Righteouſneſs, which is that properly that juſtifieth, and as the effect of this, we have alſo an inherent Righteouſneſs, which in Heaven will be completed and perfected: Thus by Adam we have imputed ſin with the guilt of it, and inherent ſin the effect of it.
Thirdly, If this ſhould be granted, That we are only guilty by Adam's tranſgreſſion, and not inherently ſinfull, then it would follow, that we had free-will to what is good, that we are not dead in ſinne, That the natural man might perceive the things of God; For by this opinion, Though we are made guilty by Adam's tranſgreſſion, yet not inherently ſinfull. And thus while they avoid Pelagianiſm in one ſenſe, they are deeply plunged into it, in another ſenſe. We muſt therefore neceſſarily conclude, That original ſin is more than guilt, it denoteth alſo an inward contagion and defilement of ſoul.
SECT. IV.
IN the third place, Adam's ſinne imputed to us, is not all our original ſinne; for this is alſo affirmed by many, That Adam's actual tranſgreſſion is made every mans ſinne; So that there is but that one original ſinne common to all, and every one that is born hath not a particular proper original ſinne to himſelf. This opinion, they think, is only able to withſtand thoſe ſtrong Objections, that are brought againſt the imputability of any thing inherent in us, as truly and properly ſinne, while we are Infants, and cannot put forth any acts of reaſon or will; Yea hereby they ſay, that intricate and perplexed diſcourſe about the propagation of original ſinne, will be wholly needleſs; ſo that they conclude on this opinion, as labouring with the leaſt inconveniencies and difficulties. Their Aſſertion is, That Adam's actual ſinne is made ours by imputation, and that is all the original ſinne we have, an Infant new born having nothing in it, that is truly and properly a ſinne, it hath (they ſay) many things that have rationem poenae, but not culpae, a proneneſs to ſinne, when it groweth up, is not a ſinne, but a puniſhment; it is the effect of original ſinne, not the ſin it ſelf.
Though this may ſeem ſpecious and plauſible, yet this will not ſatisfie the Scripture expreſſions, which, beſides that original imputed ſinne, doth plainly acknowledge an inherent one. And
Firſt, When we have plain Texts that do aſſert any Divine Truth, we are ininſeparably to adhere to that, though the wit of man may raiſe up ſuch ſubtil Objections, that it may ſeem very difficult to anſwer them; Is not this ſeen in the Doctrine of the Trinity, of the eternal Deity of Chriſt, of the Reſurrection of the Body, of Juſtification by Faith alone? In all, or moſt of theſe points heretical heads have raiſed up ſuch a ſoggy miſt before our eyes, that ſometimes it is hard to ſee the Sunne that ſhould guide us: And thus it is confeſſed, That in maintaining of original inherent ſinne, as truly and properly a ſinne, there are ſome weighty difficulties, but yet not ſuch as ſhould preponderate or weigh down clear Scripture; And therefore Auſtin doth ſometimes confeſs, That though he were not able to anſwer all the Objections could be brought againſt this original defilement, yet we were to adhere to the clear places of Scripture. Hence it is that by Epiſtles he conſulted with Hierom in this caſe, acknowledging the many ſtraits he was intangled in.
In the ſecond place, there are clear Texts of Scripture, affirming this inward pollution in all, and that as ſinne; for the Apoſtle in this diſcourſe of his doth diſtinguiſh ſinne and puniſhment, yet both theſe, he ſaith, come by Adam's ſinne: If then by ſinne were meant only puniſhment, as ſome would have it, then the Apoſtle in ſaying, Death came by ſinne, ſhould mean, that God puniſhed puniſhments with puniſhments, for one puniſhment he ſhould inflict another. Thus whereas the Adverſaries make it abſurd, that a ſinne ſhould be a puniſhment of a former ſinne, they fall into a greater abſurdity, making one puniſhment the puniſhment of another. Beſides, that it is ſinne inherent in us, and not only imputed, appears by David's acknowledgement, Pſal. 51. In ſinne! was I born, and in iniquity did my mother conceive me. But of this more in time. You ſee by what hath been ſaid, That our original ſinne is more than meer guilt, or Adam's actual ſinne imputed to us, it denoteth withall an inherent contagion of the whole man. Therefore it is abſurdly and falſly ſaid by that late Writer, It may be called original guilt, rather than original ſin.
SECT. V.
IN the fourth place, there are thoſe yet who draw a more narrow line in this matter, than the former: For when this Queſtion is put, Whether original inherent ſin be truly and properly a ſin? They then diſtinguiſh between Peccatum and Vitium; It is vitium (ſay they) but not peccatum, or when it is called peccatum, it is in a large ſenſe, not ſtrictly and properly; For with theſe, nothing is a ſinne properly, but ſome action repugning to the word of God; and becauſe original ſinne cannot be an action, therefore (ſay they) it's not properly a ſinne; In which ſenſe they deny habits of ſinne to be peccata, but only vitia. Though this be to play with words, ſeeing the ſame thing is intended; And although Auſtin abſtaineth much from the word peccatum, as if that alwayes did ſuppoſe a reatus, yet that is a needleſs ſcrupuloſity, men may uſe words as they pleaſe; Therefore Hierom thought, (Vide Whitak. de peccato orig. lib. 3. cap 6.) vitium was more than peccatum, contrary to Auſtins notion, when he ſaid, Some man might be found without vice, but not without ſinne. They ſay indeed a thing may repugn the Law of God three wayes; Either, Efficienter, ſo the Devils and wicked men do, yet they are not ſinnes. 2. Materially, and thus the act of every ſinne doth. 3. Formally, and ſo the obliquity in the act only doth; and this they make only truly and properly a ſinne; But whether this will ſtand good or no, will be examined in the Objections; As alſo that Aſſertion of a learned man, (Molinaus, vide infra.) That original ſinne is condemned by the Law, but not prohibited, it being abſurd (as he thinks) to appoint a Law for one grown up, that he ſhould have been born without ſinne. It is true, in aſſigning the proper notion of ſinne to it, hath ſome great difficulty; Neither doth it become us to be overcurious in this point above what is written, remembring that original ſinne came in, by deſiring too much knowledge. I ſhall therefore treat of it ſo farre, as it may tend to edification, not to ſatisfie curioſity. For when Auſtin was puzled with ſuch doubts, he brings that known Apologie, (Epiſt. 29.) of one who fell into a deep pit, and being ready to be ſuffocated, he crieth out to one paſſing by, to help him out; The man asketh him, How he came in? Do not, ſaith he, ſtand diſputing of that, but help me out. Thus (ſaith he) every man being fallen into this deep pit of original ſinne, it's not for us to be curiouſly and tediouſly inquiting how we came in, but ſpeedily ſeek for the grace of God, to deliver us our.