A Treatise of Original Sin, Part 3 · Chapter 10
CHAP. X.
A Juſtification of Gods ſhutting up all under Sinne for the Sinne of Adam, in the ſenſe of all the Reformed Churches, against the Exceptions of Dr J. T. and others.
SECT. I.
GAL. 3. 24.
But the Scripture hath concluded all under ſinne, that the promiſe by faith of Jeſus Chriſt, might be given to them that believe.
THe Apoſtle having made an Objection againſt himſelf, verſ. 21. Is the Law then againſt the promiſes of God? He anſwereth it,
1. With a deteſtation (God forbid.)
2. He ſheweth wherein the Law is ſo farre from being contrary, that it is ſubſervient to the Goſpel. Only we muſt diſtinguiſh of the uſe of the Law, which is per ſe, and which is per accidens; The uſe of the Law per ſe is to give eternal life to ſuch who have a perfect conformity thereunto; but per accidens, when it meeteth with lapſed man, who muſt needs be curſed by it, becauſe he is ſo farre from continuing in all the duties thereof, that he is not able to fulfill perfectly one iota or tittle thereof, therefore it provoketh us to ſeek out for a Saviour, as a man arreſted for debt, enquireth for ſome friend, or ſurety to deliver him.
Now this ſubſervient uſe of the Law is expreſſed in the Text mentioned, wherein you have the condition of mankind declared (viz.) That they are ſhut up under ſinne.
2. The Univerſality, All.
3. The Cauſe appointing and declaring of this, The Scripture.
4. The final Cauſe, That the promiſe, &c.
Let us briefly open the particulars. And
Firſt, The Condition of man is ſaid to be ſhut up under ſinne, or concluded, it is a Metaphor from thoſe malefactors that are ſhut up in a priſon, and cannot come forth; So that the word implieth partly the condemnation that is upon all mankind, and partly the impoſſibility to eſcape it; and then whereas it is ſaid, under ſinne, that denoteth both the guilt of it, and the dominion of it, and that both original ſinne and actual, for both are comprehended herein, elſe Infants would be excluded from having an intereſt in Chriſt, for whoſoever are brought to Chriſt are neceſſarily ſuppoſed to be in a ſtate of ſinne. Hence
In the ſecond place, there is the Univerſality foreign, which is more emphatical then foreign, All things, not all men; This expreſſion is uſed, to ſhew, that not only all men, but all their actions, ſtudies, endeavours, every thing belonging to them (as it were) is thus ſinfull and damnable, although Grotius maketh the Subſtantive underſtood to be foreign.
In the third place, we have the Cauſe appointing and declaring of this, and that is the Scripture. It is uſual to attribute thoſe things which belong to God unto the Scripture, becauſe that is the ſentence of God that declareth the will of God; Thus Gal. 3. 8. The Scripture fore-ſeeing, that God would juſtifie the Heathen, &c. that is, God by his Word fore-telling what he would do: Thus Rom. 9. 17. The Scripture ſaith unto Pharaoh, For this ſame purpoſe have I raiſed thee up, &c. that is, God by the Scripture manifeſted his will and purpoſe concerning Pharaoh; So that in this place, we are to conceive of God wiſely and righteouſly ordering this way, that all mankind ſhall fall into a ſtat of ſin & condemnation, that ſo a way may be made open for the advancement of the grace of the Goſpel, Not that God did neceſſitate Adam to ſinne, or did infuſe any evil into him, but be falling by his own voluntary tranſgreſſion, and thereby plunging all his poſterity into this wretched eſtate, God who could have prevented this fall of Adam, did not, becauſe not bound to it, give him that grace, which would actually have confirmed him, although he beſtowed on him grace ſufficient enough, to inable him to ſtand; God (I ſay) did righteouſly and wiſely permit this fall of his, thereby to work out a greater good, then the ſinne of Adam could be an evil▪ Thus God may be called the cauſe appointing and ordering of all this evil of mankind, partly permiſſivè by leaving Adam to his own will, and partly directivè, and ordinativè, being not a bare ſpectator or ſufferer of this apoſtaſie, but alſo a righteous director and ordainer of it to bleſſed and heavenly ends. Though therefore God is here ſaid to ſhut up all mankind into this priſon, yet he is no more cauſe of the evil, which brought this deſolation, then a Magiſtrate is of the wickedneſs of ſuch a Malefactor, whom he throweth into priſon; Yea Gods ordering of this fall of Adam unto ſuch righteous ends, doth therein demonſtrate his Mercy and his Juſtice: So that although ſinne be evil, yet the puniſhing of this is good, as alſo the working of a better good, then the evil is evil, is a demonſtration of the infinite wiſdom of God. As God doth it thus, as the chief cauſe, ſo the Scripture is ſaid to ſhut us up under ſinne inſtrumentally, becauſe that declareth the curſe of God due unto us: And that upon a two-fold account, both becauſe of the actual impieties all do commit, as alſo becauſe of that original filthineſs and pollution we are born in.
Now it is my purpoſe to treat of Gods righteous diſpenſation towards mankind in this particular only, becauſe ſome do riſe up with great zeal, for the righteouſneſs, honour and glory of God in this point, as if the Doctrine delivered by the Orthodox herein, were altogether injurious and derogatory to him: Hence the late known Adverſary to this fundamental Truth about original ſinne, delivers himſelf thus (Anſwer to a Letter, pag. 23, 24) To ſay that for Adam's ſinne it is juſt in God to condemn Infants to the eternal flames of hell; and to ſay, that concupiſcence or natural inclinations, before they paſſe unto act could bring eternal condemnation, &c. are two ſuch horrid propoſitions, that if any Church in the world would expreſly affirme them, I for my part ſhould think it unlawfull to communicate with her in the defence, or profeſſion of either, and think it would be the greateſt temptation in the world to make men not to love God, of whom they ſpeak ſuch horrid things. Thus he moſt horribly. Now although theſe two Propoſitions are ſet down by him odiouſly and captiouſly, not fully expreſſing the Doctrine of the Reformed Churches, yet it is plain, that he ſtriketh at thoſe Poſitions, which are for the ſubſtance of them maintained by all Proteſtant Churches, and doth thereby publiquely profeſſe his ſeparation from, and non-communion with all Proteſtant Churches, and particularly with the Church of England, in that 9th Article, which he doth ſo cruelly tear and mangle, that it may not appear to be what indeed it is.
Our work therefore ſhall be from this Text, to declare from Scripture-ground the holineſs, wiſdome and righteouſneſs of God in his proceedings thus with mankind for Adam's ſinne: For although all grown perſons are ſhut up under actual ſins, as well as original, yet here is comprehended both, ſeeing it doth extend to all that may have ſalvation by Chriſt, out of which number Infants are not to be excluded. Therefore Bellarmine bringeth this Text amongſt others, to prove that there is an original ſinne that all are born in. And ſo we obſerve,
That God for righteous and wiſe ends manifeſted in the Scripture, hath ſhut up all mankind in a ſtate of ſinne and damnation: That God who could have preſerved Adam in the ſtate of happineſſe, and continued it to all his poſterity, ſo that thereby no ſinne or condemnation, would have come upon any one man (for there would then none have done evil, no not one) hath ordered the contrary way, ſuffering man to fall, and thereby all mankind to be in a ſtate of condemnation, whereby alſo ſin is ſo predominant, that now there is none that doth good, no not one. The Scripture doth in other places with much exactneſſe and diligence take notice of the proceeding of God in this way, as Rom. 3. 9. The Apoſtle dividing all mankind into Jews and Gentiles, ſheweth, that though there may be many differences in ſeveral reſpects, yet as to a ſtate of ſin by nature and ſo a neceſſity of juſtification by Chriſt all were alike; Therefore ſaith he, We have before proved, foreign, The word is very emphatical, ſome make it to charge, complain, and in an heavy manner to accuſe; So that to be by nature of our ſelves in a ſtate of wrath, not being able without the grace of Chriſt, to avoid this condemnation, is the greateſt guilt that we can be charged with: It ought not to ſeem a light and contemptible thing that we come thus curſed in the world; But becauſe men may be accuſed falſly, and the Pelagians charge us with laying a falſe curſe upon mankind; hence the Greek word ſignifieth more (viz.) ſo to charge a thing upon a man, as by ſtrong reaſons to prove it, to ſhew clearly the cauſes and grounds of it. therefore our Tranſlators render it. We have before proved; So that the Apoſtles meaning is, We have not only ſaid thus, but we have proved; A Metaphor (ſay ſome) from thoſe who have caſt up their accounts, and upon exact conſideration do conclude, this is the ſumme: But what is that he hath proved, even that all are under ſinne, not only actual, for many were not guilty of thoſe actual ſinnes he enumerateth, but under a ſtate of ſinne, they could not avoid it, becauſe of the corrupt nature they bring with them into the world. Therefore Contzer the Jeſuite (Comment in Rom. cap. 3. Quaeſt. 3.) making this Queſtion, How the Apoſtle could affirm thoſe following ſins reckoned by the Apoſtle of all men, after he had given ſeveral interpretations, concludeth, that that is the beſt expoſition, and moſt conſonant to the Text, as alſo the ſcope of the Apoſtle, and moſt apt to reſell hereſies, which underſtandeth it of all men, in reſpect of their nature and originals, and by their works are made more ſinfull; for ſeeing all are under original ſinne, and by nature children of wrath, when by age they can actually ſinne, they ſtirre up this hereditary evil in them, That there is none righteous: neither the Jew by the Moſaical Law, nor the Gentile by the Heathen Law. Thus even a Jeſuite, which may exceedingly ſhame our Britannus Coluber, as Pelagius of old was called, and may be tranſmitted to ſuch who are guilty of Pelagius his errour by imitation. Now that this Expoſition given is moſt conſonant to the Apoſtles ſcope, is plain, becauſe if he did not ſo conclude by his Diſputation, That every one naturally, not one excepted was thus under ſinne, then ſuch exempted ones would not need juſtification by Chriſt: Therefore obſerve at verſ. 19. how univerſally he expreſſeth himſelf, That every mouth might be ſtopped; It is taken from a guilty malefactor, whoſe faults are ſo evidently proved, that he cannot tell what to ſay, he is condemned in his own conſcience; and thus ought every one to be, partly by Scripture, and partly by experience ſo fully convinced of his native-pollution and ſinfulneſs, that he cannot in the leaſt manner boaſt of himſelf, attribute any thing to his own power, or complain of God; The Metaphor is either from a beaſt that hath a muzzle or bridle put in his mouth; or as Chryſoſtom from the torrent and ſtreams of water, which running violently are damned up; And this denoteth how readily and impetuouſly a man is carried out to juſtifie himſelf, to deny any ſuch original pollution, to quarrel and expoſtulate with God: So that this being Gods end in ſuffering mankind to fall into this condemned eſtate, even to ſtop mens mouths, to convince them to humble them; How inexcuſable are thoſe, who from this very diſpenſation do take occaſion to open their mouths, and to plead the more pertinaciouſly for themſelves? The other general expreſſion is no leſſe obſervable, That all the world may become guilty before God: Oh the impudence of thoſe fore-heads that dare plead, not guilty, as to a conſiderable part of the world! But this of the Apoſtle is a very thunderbolt; for the expreſſion is taken from the malefactor who is found guilty, and ſo lieth at the mercy of the Judge; If he looketh upon his own demerits, he can expect nothing but condemnation; How happy were it, if ſuch who abound in Diſputations for mans innocency by nature, would at laſt turn it into holy accuſations, confeſſe themſelves guilty, juſtifie God, and go out of themſelves, for if they be any of this world, they muſt acknowledge themſelves in this guilt, which is not only actual, but original alſo? Hence at verſ. 23. All are ſaid to come ſhort of the glory of God; By the glory of God ſome mean Eternal life, the glory God will beſtow upon us; The word foreign is taken from thoſe who runne in a race, and fall ſhort of the victory, being left behind by thoſe who out-runne them, and this word ſignifieth how that men, while by their natural ſtrength they labour, and runne, and weary themſelves, expecting to obtain happineſs, all is but in vain, for they fall ſhort of glory. Others underſtand it of grace, which is glory begun; every man by nature is deſtitute of grace: Some underſtand it of glorying, No man hath occaſion to glory before God, becauſe he is wholly corrupt: Others of God himſelf, for with the Jews God is called Haccaved, the glory. Laſtly, Some of that Image of God, in which man was created: All theſe Interpretations do neceſſarily ſuppoſe one another, and therefore by it is plainly demonſtrated the ſinfull, wretched and impotent condition that every man is born in.
Another paſſage taking notice of this proceeding of God, to ſuffer all men to become in a guilty eſtate, that way thereby may be made for the advancement of his grace, is Rom. 11. 32. where the Apoſtle treating of that ſublime and high myſtery, why God did break off the natural branches for their unbelief, and graft in others, he ſaith, God hath ſhut up all under unbelief, that be might have mercy on all; This indeed doth directly and chiefly ſpeak of actual ſinne, therefore it is called foreign, unbelief, or diſobedience, yet indirectly and by conſequence, there is ſuppoſed the bitter root of this rebellion, which is both in Jew and Gentile; now the Apoſtle ſaith, God ſhut up all in this, or into this, for it is foreign, the Greek word implieth, That God hath ſhut them up all together; As if a Judge ſhould ſhut up many malefactors together in a dark dungeon; and becauſe the Apoſtle is ſpeaking of a very great myſtery herein, why God ſhould by his free grace deliver ſome out of this priſon, and leave others therin, we ſee how pathetically and powerfully he breaketh out into a divine acclamation, concerning the incomprehenſible judgements and ways of God, as being that only which may ſilence all our humane reaſonings in theſe caſes; There being no more certain way to become fooliſh and corrupt in our imaginations, then when we do preſumptuouſly adventure to judge of Gods proceedings according to our limited capacities; for as it is with a man that ſhall fix his eyes too much upon the dazeling Sunne, he is ſo farre from beholding the nature of it, that he doth rather loſe that ability to ſee which he had before: Thus when men will too arrogantly dive into the reaſons of Gods diſpenſations towards mankind, he is ſo farre from getting a full knowledge thereof, that many times for his pride he is left by God, and thoſe abilities which he had before are blaſted. Let us therefore with the Apoſtle in matters of this nature, ſay, How unſearchable are his judgements, and his wayes paſt finding out? foreign, a Metaphor from thoſe ſubtil beaſts that leave foreign, no footſteps if poſſibly they can, that ſo they may not be found out. In this point therefore concerning original ſinne content thy ſelf with the revelation of the Doctrine, that it is ſo, and conclude, there is no iniquity or injuſtice with God, though this tranſcend thy inveſtigation of it; For as it is impoſſible for a man to catch hold of his own ſhadow, but the more he ſtretchedth out to take it, the farther it flieth from him; So it's concerning the Nature, Attributes and wayes of God, the more we think to apprehend them, the higher they ſoar from our reach; But of this more in the proſecution of the point.
SECT. II.
Propoſitions to direct us about this great Point of Gods proceedings, as to the matter of Original Sinne.
VVE are to treat on Gods righteous proceedings, as to the matter of original ſinne, and that we may be the better directed herein, Let us lay down theſe Propoſitions:
Firſt, He that would not dangerouſly erre about this fundamental truth, muſt take heed of yeelding himſelf up to humane and philoſophical arguments. A man that would rightly know the magnitude of the Sunne, muſt not judge by his ſenſe, but by an artificial inſtrument, for the principles of art will correct ſenſe; So he that will fully underſtand the wiſdom and righteouſneſs of God in involving all mankind in Adam's ſinne muſt not judge by humane reaſons, but Scripture demonſtrations, for the principles of faith, will rectifie thoſe of reaſon; So that if you ask, What is the bitter root of all that bitter fruit (I mean corrupt doctrinal opinions about original ſinne?) We may readily anſwer, The inordinate attending to humane reaſonings; As the Pelagians of old did firſt urge Reaſon, and then Authority of Scripture, whereas that Embleme of Nazianzene is alwayes to be remembred, Theologia noſtra eſt Pythagorica, our Divinity is Pythagorical, foreign, Thus ſaith the Lord, is in ſtead of all ſcientifical demonſtrations. The Pelagians and their followers are much alike in the point of original ſinne, as the Arians and Socinians in the matter of the Deity of Chriſt; As the Socinians call the Deity of Chriſt, Somnium Athanaſii Athanaſius his dream, ſo do theſe original ſinne, Auguſtine's figment; As they ſay, The Fathers before Athanaſius his time, and the Council of Nice ſpake more temperately about the Trinity, ſo do theſe alſo of the Ancients before Auſtin's time concerning original ſinne. And as there are one or two philoſophical principles, which plunged them into thoſe damnable hereſies about the Trinity, and Chriſt's Deity (viz.) That, Qua ſunt eadem uni tertio ſunt eadem inter ſe, and, Vna ſubſiſtentia non poteſt terminare duas naturas, one ſubſiſtency cannot terminate two natures; So that Rule, Omne peccatum eſt voluntarium, Every ſinne muſt be voluntary is the very foundation, upon which all errours about original ſinne are ſuperſtructed. If then we would be guided into the truth, let us become humble Diſciples of Chriſt, hearkning to what the Word ſaith of our condition by nature, and there be eſtabliſhed, though reaſon like Job's wife tempt thee to charge God fooliſhly: It is true, we may by reaſon defend the juſtice of God in theſe proceedings, but it muſt be reaſon built upon faith, not faith upon reaſon; let faith lay the foundation, then reaſon may confirme and adorne. It is Stella his compariſon, Takes the mould of the earth from the root of the tree, that is decaying, and put your compoſt and dung to it, and after that throw in your would again, and then that will be exceedingly advantagious to help the fruitfulneſs of the tree, which was an impediment before: Thus reaſon ſuperadded will illuſtrate faith, whereas if laid as a foundationſtone, it will indanger all. But that which doth for the moſt part corrupt us, is, We firſt receive opinions according to humane perſwaſions, and then going to the Scripture, we think that ſpeaketh according to our prepoſſeſſed imaginations. Philoſophers were the Patriarches of Heretiques; Placonical Phyloſophy in the Fathers, and Ariſtotelical in the Schoolemen hath wonderfully debaſed the pure gold of divine truths.
2. He that would not dangerouſly erre in this neceſſary point, he muſt mortifie ſelflove, he muſt above all things take breed of a ſelf-righteouſneſs and ſelf-admiration: For our corruption herein, is, that which maketh us to judge every thing unjuſt in God that is not pleaſing to us; we will rather naturally accuſe God a thouſand times over, then accuſe or condemne our ſelves; As the love of God had ſupreme dominion in Adam's heart while in the ſtate of integrity, ſo in man fallen on the contrary, ſelf-love is that which keepeth the principality in our ſouls; ſo that whatſoever we now love, it is becauſe we love our ſelves; Why doth the covetous man love wealth, but becauſe he loveth himſelf? Why doth the ambitious man honours, the voluptuous man pleaſures, but becauſe he loveth himſelf? yea this extends to God alſo, we love nothing of God, but for our ſelves, as if God were for us, not we for God; Hence it is that we would have a god like us; we make an Idol-god in our hearts inſtead of the true God; That which God chargeth upon ſome ſinners, Pſal. 50. 21. is true of all by nature, Thou thoughteſt I was ſuch an one as thy ſelf; now this is the rotten core in every mans heart; we think God to be like our ſelves, to do as we would have him do, and therefore we make that injuſtice in him, which we would not have him do; No wonder then, if men be generally ſo averſe to this Truth about original ſinne, for how can a man be naturally willing that this ſhould be true, I am born in a ſtate of ſinne, I am by nature a child of wrath? Can ſuch a bitter pill as this be eaſily ſwallowed down? how ſtiffely will men diſpute and cavil ere they will be convinced of this? Deformed faces are not willing to look in this glaſs: Therefore it is a good ſimilitude which Corteſius the Schooleman (2. Sentent. diſtinc. 7. pag. 48. who affecteth to turn all School-language into a polite flile,) uſeth concerning Pelagians denying original ſinne, he compareth them to Dogs that cannot endure the halter they are tied by, and therefore all their endeavour is to gnaw the cord in pieces, that they may runne looſe, Thus (ſaith he) do theſe corrupt Doctors, they are unwilling to be bound in this chain: No man can endure this cord, whereby folly is bound up in his heart, and therefore they ſtrive to teare it in pieces; They would gladly believe there is no ſuch thing, but the Scripture-truth will abide firme, whether thou believeſt it or not; Thou art by nature in an undone and a damnable eſtate, whether thou will be perſwaded of it or no. Therefore
In the third place, Seeing this Doctrine of original ſinne and Gods proceedings therein are principally made known to us by Scripture-revelation; It is our wiſdome to keep cloſe to what is written, and not to give way to ſuch curious Diſputations that will never have an end: If ſo be the diſciples of Plato would ſilence themſelves with this, foreign, here Plato doth command us to ſtay, to reſt and diſpute no further; if (I ſay) this would immediately ſtop their mouthes, how much more ſhould the command of God and Chriſt, when we can ſay, here Chriſt hath commanded us to enquire no further? It is not therefore with divine truths, as it is with philoſophical, for with the latter, though we know Ariſtotle ſaith ſo, yet we may enquire into the truth of it, but in Theological things, if it appear God hath ſaid this, then we muſt not judge but believe; ſo that it is a learned ignorance, when we affect not to know above what is written. It is a good reſolution of Luthers, (In cup. Geneſ. 6.) I follow (ſaith he) alwayes this rule, that I may avoid thoſe Queſtions which may draw me up to the throne of Gods ſupreme Majeſty; Melius & tutius eſt ad praeſepe Chriſt hominis conſiſtere; It is better and ſafer to ſtand at the manager of Chriſt as man; For this end we have Elihu and God himſelf at laſt humbling Job, who had diſputed the righteous proceedings of God too preſumptuouſly, by the conſideration of Gods tranſcendent greatneſs to mans capacity, yea by theſe natural things, convincing him of his infirmity which we ſee very day as the rain and thunder, &c. Now certainly if we cannot behold a ſtarre much leſs the Sunne; if we cannot find out the reaſon of Gods proceedings in natural things, how much more in ſupernatural. Therefore
Fourthly, This is alwayes to be laid down as a foundation, there is no unrighteouſneſs with God, whatſoever he doth is very juſt, though many times this is ſecret and hidden to us: Even as David, while eſtuating in his ſoul, and perplexed about Gods diſpenſations in this world, thinking that equality of adminiſtrations to thoſe that were not equall was inequallity; yet leaſt this ſour leaven ſhould imbitter him too much, he layeth down as a ſure principle and foundation, and that in the very beginning; Truly God is good to Iſrael, even to ſuch as are of a clean heart. Pſal 73. 1. And the Apoſtle in thoſe ſublime myſteries about Election and Reprobation, doth check the preſumptuous Diſputations of men: Who will contend with God in ſuch caſes? Rom 9. And Elihu argueth againſt Job, Chap 34. 18. Is it fit to ſay to a King, thou art wicked, and to Princes, ye are ungodly? he meaneth of ſuch whoſe righteouſneſs and integrity is univerſally approved of; for the Prophets did many times rereprove ungodly Kings, and informe them of their impieties, (though we are to do our duties even to ſuch with acknowlengement of their eminent place) Then how much more unſufferable is it concerning God, of whom all men have this inbred notion, that he is optimus as well as maximus, for any (if God do thus and thus, when yet the Scripture declareth that he doth ſo) to accuſe it for unrighteouſneſs? Our work then is to ſhew, that ſuch Truths are revealed in Scripture, That God taketh ſuch and ſuch wayes in his dealings with mankind, and when this is eſtabliſhed, then let us ſay, God is true, and every man is a liar; Then let us proclaime the righteouſneſs of God, though we cannot ſatisfie every curious Objection; yea our duty were to paſs them by with contempt and ſilence, did not the importunity of the Adverſaries provokens; ſo that we are to anſwer a fool in his ſolly, leſt he be wiſe in his own conceit, Prov. 26. 5. And indeed (excepting one particular) there is not any thing ſcarce of any moment, that may make a man ſo much as doubt about the righteouſneſs of God in this Doctrine of original ſinne, as it is delivered by Proteſtant Writers, who follow the pattern in the Mount, which that it may appear in its harmony, and not judge of a piece by it ſelf, but in its compleat proportion. I ſhall proceed to adde further Propoſitions. Hence
In the fourth place obſerve, God made made man at firſt perfect both in ſoul and body, as his body was not ſubject to diſeaſes and death, ſo neither his ſoul to ignorance and paſſions: God made him right, Eccleſ. 7. yea in his own image, righteouſneſs and true holineſs, not as the Socinians ſay, that he was created in a meer innocency, that is indifferency to good or evil, not being made righteous, till man ſhould make himſelf: Man with ſimplicity in his underſtanding, and childiſhneſs, as if he differed but a little from an Ideot; it is wonder they do not alſo ſay, he was created blind, as Suarez reporteth (Diſput. de ſtatu innocentiae.) of ſome who held ſo, becauſe it is ſaid, after his fall, That their eyes were opened: Certainly, the Image of God he was created in, and with ſuch a peculiar expreſſion, which the Scripture taketh notice of, Let us make man after our own Image, Gen. 1. 26. doth denote nothing but excellency and perfection in him, both for natural and ſpiritual things, and ſhall we think that God who made his body perfect and in full ſtature, would not do the like for his ſoul; The end alſo for which God made him neceſſarily preſuppoſeth him indued with all wiſdom and holineſs, for he was made the head of mankind, he was made to be the Governour and Lord of the world, he impoſed names on the beaſts, which argued both his knowledge and ſuperiority, he was made to glorifie and praiſe God, to have conſtant communion with him and enjoyment of him, and who can think God created him for ſuch a ſublime end without proportionable ability thereunto, and the rather conſidering, how God created every thing in its kind, as good, yea very good; Every creature was made perfect by its natural operations to attain its natural end, and ſhall man only be made imperfect? So that we are fully to believe this good and glorious eſtate that God made Adam in; for Pelagian and Socinians begin to erre here. This is the firſt ſtep to all their future abominations.
Prop. 5. God did not only create man thus with an internal ſufficiency of ability to perſevere in this holy and bleſſed eſtate, but did alſo vouchſafe all other auxiliaries of grace, that might inable him to hold out: Even Adam in the ſtate of integrity could do no good thing without the help of God, and therefore though whole, yet he needed the Phyſician, not indeed to heal him, or recover him, but to preſerve him from falling, and no wonder Adam needed this grace of God, ſeeing the very Angels likewiſe did; So that the very difference why ſome did fall, and the others ſtand, was the grace of God, inſomuch that that of Paul may be applied, even to Angels as well as men, 1 Cor. 4. 7. Who made thee to differ from another, and what haſt thou that thou haſt not received? Hence the Scripture maketh their election the cauſe of their ſtanding, being therefore called the elect Angels, 1 Tim. 5. 21. Adam then was created thus ſufficient within, and wanting nothing without, either of directing or preſerving grace to continue him in this bleſſed eſtate, and which is the greater aggravation of that full and ſufficient eſtate God created him in, he had nothing within him that might concupiſcentially draw away his heart from God. It was not with Adam as with us, who though we have grace by Chriſt to help us, yet there is within us a repugnant principle thereunto; There is a root of rebellion within us to this grace of God, but all things in Adam were quiet and harmonious when the Devil did caſt in his fiery darts, there was not ſo much as the leaſt prepared materials to receive them, as it is with us, when the Devil doth tempt without we have ſomething within that is treacherous, that is ready like a little thief, to let in the great one, but in Adam every thing was right, all lay in the meer determination of his will, if he would ſtand, he might, there was nothing within or without, that was an impediment to him, whereas the great miſery that is brought upon man, by this original corruption is, that though grace doth many times exciſe and ſtirre up the will, yet we cannot do what we would, as Paul doth moſt ſadly complain, Rom. 7. Adam while in the ſtate of integrity did reſemble God, though with infinite diſproportion, in whom poteſtas and voluntas are all one: Thus in Adam his poſſe was his velle, let him will what was good, and he did it, there was no innate corruption to make the execution of it difficult, but (alas) man in his lapſed eſtate doth need that grace, which doth not only give the poſſe, but the velle alſo; Hence he is ſaid to work in us both to will and to do, Phil. 2. 13. and that of his good pleaſure, not of our good will and pleaſure, as ſome would pervert that Text.
SECT. III.
Objections Anſwered.
WE are vindicating the righteouſneſs of God in his proceedings with mankind about original ſinne, being preſumptuouſly accuſed by thoſe who harden themſelves againſt this truth. I proceed therefore to lay down one Propoſition only more, thereby anſwering their particular Objections, which will help us to much light in this point, that it may ſeem no new or ſtrange thing, that Radix damnata ſhould proferre ramos damnatos, a condemned root ſhould bring forth condemned branches, or a poiſoned fountain invenomed ſtreams.
The Propoſition is this, God who made man thus perfect and exactly qualified every way to attain that glorious and for which he was made, did not appoint him as a meer ſingle perſon to ſtand and fall for himſelf, but as a publique perſon, in whom we were all repreſented, and whoſe will ſhould be as the will of all mankind; and therefore Rom. 5. we are not only ſaid to be made ſinners by him, which denoteth our inherent corruption, but alſo to ſinne in him, which ſuppoſeth, that our perſons were repreſented in him, not in this ſenſe, as if we had appointed Adam our delegate (as it were) and ſo had paſſed over our wils to him, for how could that be, when we had no exiſtency or being at all; Therefore this was wholly by the appointment of God, that it ſhould be ſo, who is the ſupream Lord over all mankind; Even as Chriſt was Surety for all thoſe who were given him of the Father, not as if believers did delegate him (as ſome have abſurdly and odiouſly ſtated the Queſtion) but he was deſigned to that office by the appointment of God. Adam then was made the common Truſtee and Treaſurer for all mankind, though he did prove (as it were) the Phaeton, involving all his poſterity in utter deſtruction; ſo that Adam was the head of mankind two wayes,
1. He was the caput naturale, the natural head from which his off ſpring was to deſcend, and ſo original ſinne is communicated unto us, becauſe of our natural propagation from him; This maketh Auſtin call it therefore ſo great a ſinne, that we are never able to judge enough of the hainouſneſs of it, becauſe hereby the whole maſs and lump of mankind is ſoured with it; but this is not all, Therefore
In the ſecond place, He was made caput morale, God did appoint him to be our moral head, covenanting with him, that if he perſervered, the good promiſed ſhould redound to him and to all his poſterity, but if he did apoſtatize then he and all his off-ſpring ſhall be plunged into the evil threatned, and this Covenant was made known to Adam, that ſo he might be the more carefull to look to his duty; Neither was it requiſite that God ſhould expect Adam's conſent, or ours to this agreement, ſeeing God is the abſolute Sovereign and Lord of all, and herein did conſult for our good, better then if he had taken any other way, as is more to be inſiſted on. But againſt this Covenant many riſe up with open mouth; Soto the Papiſt he derides it, the late Writer, ſo often mentioned, ſaith, he knoweth of no ſuch thing, and which is the greater pity; Jauſenius more orthodox, though a Papiſt, then many who call themſelves Proteſtants, in the Pelagian Controverſies, he following Auſtin too rigidly calleth it, Novum pacti myſterium, &c. the new myſtery of a Covenant founded upon no Scripture, Tradition, or ſolid Reaſon, but exeogitated by meer humane Authority (De Stat. Nat. lap. lib. 1. cap. 16.) But though this Covenant with Adam be not expreſſed, yet evident and inſeparable conſequences from the Scripture will compel us to believe it, For was the commination of death only to him as a ſingular perſon, was he only intereſſed in the puniſhment of death, if he did diſobey; The event demonſtrateth the clean contrary, for do not all die upon his voluntary tranſgreſſion? Is not this then plainly to ſay, that God made a Covenant with him as a publique perſon? And if Auſtin were not of that mind, how could he ſay, Omnes homines fuernnt ille unus homo? We were not all that one man phyſically and naturally, therefore morally and by Covenant in Gods eſtimation, per jurisfictionem (as they ſay) though we muſt not think this was a meer fiction or imaginary thing, as the Remonſtrants call it, only a diſpenſative Covenant, not as if God were really angry with mankind for this tranſgreſſion. Again, If there were not this Covenant, the Apoſtle could not lay it ſtill upon one man, Rom. 5. and 1 Cor. 15. but if it were only becauſe the root is defiled, then our parents ſins would be accounted to us as well as Adam's, which compelled Auſtin to incline to that opinion alſo.
Laſtly, (For I have proved this before) Adam is called, Rom. 5. 14. The figure of his who was to come, that is, Chriſt; The foreign, the Type, that is by way of contrariety, that as Chriſt was the head of all believers to juſtification and eternal life; ſo Adam was the head of all his poſterity to ſinne and eternal death; Therefore Chriſt is called the ſecond Adam, whereby it is plain, That God did appoint theſe two as two contrary heads, and publique perſons for two contrary ends, which doth neceſſarily imply a Covenant; and indeed who can deny, but that as all the Angels did ſtand upon their own perſonal account; The other Angels did not ſinne in Lucifer as a common head, though happily by imitation, but they all ſtood upon their own bottom, and ſo were condemned for their own perſonal iniquity; ſo God alſo might have ordered about man, that Adam's ſinne ſhould not have hurt his poſterity, what he did ſhould be imputed to his own perſon only, as it is now with parents in reſpect of their children: Thus men might not have been ſubordinate to him, but collateral in reſpect of a moral conſideration, though naturally they deſcended from him, for the denying of original righteouſneſs, which is the conſequent of Adam's ſinne, was wholly at his free pleaſure, only ſuppoſing the Covenant, it doth become neceſſary to us to be deprived of it, and it cannot be rationally thought, how original righteouſneſs upon Adam's ſtanding could have been propagated to his poſterity without this Covenant of God, that it ſhould be ſo.
So then if this foundation be ſurely laid, this will abundantly quell all thoſe calumnies, whereby Gods proceedings are traduced in this point; for whereas it is thought to be unheard of injuſtice, and intollerable, that we ſhould not only be made miſerable, both temporally and eternally by another mans ſinne, but alſo ſinfull by his ſinne, which is thought to be the greateſt cruelty that can be imagined: We are made ſinners whether we will or no, that we may be damned whether we will or no. This Propoſition may ſerve to compoſe ſuch diſtempered apprehenſions, not indeed but that we muſt admire in ſome reſpects at Gods holy and righteous proceedings, which we are not fully to comprehend. Auſtin is affected with the miris modis, and occultis judiciis of God in theſe diſpenſations; And he that will not leave to faith, to apprehend where reaſon cannot comprehend, doth deſerve both ex congruo & condigno, to be accounted a Philoſopher, rather than a Chriſtain, and his Religion Reaſon, rather than Faith; For what point is there in thoſe myſteries of faith, which we believe, wherein we are not to cry out foreign, Oh the depths! Our oyſterſhell cannot empty that Ocean; as Auſtin is reported to have a viſion of a young man attempting to do ſo, while he was writing his book of the Trinity, thereby informing him of humane incapacity to reach comprehenſively to ſuch things. Again, There is none ſaith, that this ſinfull condition, and ſo by conſequence miſerable is brought upon Infants neceſſarily; for although as to them it's inevitable, yet in Adam, it was free and voluntary, God had abundantly furniſhed him withall abilities to make mankind happy, and none may preſume of Adam's poſterity, that he would have done otherwiſe. Who can ſay, he would have done otherwiſe then Adam did, ſeeing God did on purpoſe create man at firſt in ſuch a furniſhed and qualified manner, that as Auſtin obſerveth, the world might ſee what the free-will of man could do, that now we may ſee what the grace of Chriſt can do.
Furthermore, (Which conſideration alone is able to overthrow the foundation of all the calumnies caſt upon this Doctrine) God when he made Adam thus the common truſtee for mankind, did herein conſult our good; It was for mans advantage that all this was done for him, he intended original righteouſneſs, immortality and happineſſe ſhould deſcend from him to his poſterity, upon his perſeverance, ſo that no more evil is now inflicted upon Adam's off-ſpring then good was deſigned and provided for him, if he had continued in obedience. If ſinne and miſery come upon Infants now before actual knowledge, ſo would original righteouſneſſe and happineſſe have deſcended upon them before their conſent; and whereas happily many of Adam's poſterity, yea all, if left to themſelves, would have revolted from God; upon Adam's confirmation, all would have been confirmed: So that we ſee God doth not inflict more evil then he had provided good for us.
Again, The known Enemy to the Doctrine of original ſinne doth falſly and odiouſly repreſent this Doctrine, as if Infants were innocents, and yet we hold them guilty of eternal damnation, and therefore having muſtered many reaſons together, concludeth upon the account of them, That it is ſafe to affirm, that God doth not damn any one to hell for the ſinne of another. (Vnum Neceſſ. cap. 6. Sect. 1.) Now this is to make Chimera's of his own head, for no Divine ſaith, That an Infant deſerveth hell, meerly becauſe Adam ſinned, nor is he obnoxious to the wrath of God meerly for that, but becauſe this corruption of Adams is alſo propagated to the child, and ſo it is obnoxious to the wrath of God, for that inherent derived pollution, and the Scripture being as plain and clear in deſcribing of ſuch a natural eſtate of man by his deſcent from Adam, as may poſſibly be deſired; We muſt not leave ſuch evident Texts, becauſe we may ſubtilly diſpute in a cavilling manner about Gods proceedings herein. It is good Rule among the Schoolmen, That in Philoſophicis argumentum facit fidem, but in Theologicis-fides facit argumentum, In Philoſophy the Argument worketh ſaith or aſſent, but in Divinity, ſaith worketh the argument; So that we are to believe that one place, if there were no more, of David's confeſſion, Pſal. 51. 5. Behold I was ſhopen in iniquity, and in ſinne did my mother conceive me, then all the curious, preſumptuous ſpeculations of men, who from reaſon would demoliſh this truth, and as for their evaſions, and wreſtings of that place, they are ſo forced and irrational, that a man may juſtly tremble to ſee men no more reverentially ſubmit their thoughts to the Scripture; Certainly the Pſalmiſt intended, that every one ſhould have a ſpecial regard to this truth delivered there, becauſe of the (Behold) prefixed, which is, as I may ſo ſay, the Aſteriſce of the holy Ghoſt, or the Bibles nota benè (as was formerly ſaid in this Text.)
If further it be objected, That it was not voluntary to Adam's poſterity, their conſents were to be expected.
To this it is eaſily anſwered, That ſeeing God had provided ſuch a way for mankind, as was for their good, ſeeing the contrary good, and more alſo to that evil we are now fallen into, was intended for us in caſe of Adam's obedience, how ſilly is it to ſay, mans conſent ſhould be expected? Not to adde further, that the holy wiſdom of God ordering it thus, is enough to make us never to open our mouths more againſt this way; and as for the involuntarineſſe of this ſinne, we have ſeveral times ſpoken to that, It was voluntary as farre as the nature of ſuch a ſinne did require, even as habitual ſinnes are not voluntary, as actual are, but are as farre as habitual ones do require. It was voluntary effectivè; This ſinne did not ariſe from the nature or matter of man neceſſarily, as the Materiarii and other Heretiques taught, but by the voluntary tranſgreſſion of Adam; It is alſo voluntary ſubjectivè, for this corruption is chiefly ſeated in the will, which ruleth the whole man; and it is voluntary conſecntivè by conſequent, for man naturally delighteth in this evil eſtate, and till grace make a change we are not weary of this condition. It is true, this ſubſequent will whereby we delight in our original pollution, doth not properly make original ſinne to be ours, for this is an actual ſinne, and floweth from that better root, only it ſheweth that this evil eſtate is ſo farre from being contrary to mans will naturally, that it delighteth in it, and doth contumaciouſly rebell againſt the grace of Chriſt that would deliver.
Laſtly, Whereas the 18th Chapter of Ezekiel is commonly objected againſt this truth, where God by the Prophet at large declareth, That the Sonne ſhall not die for the fathers ſinne (an innocent for a nocent) but every one ſhall die in his own iniquity; I have ſpoken ſomething to this already, neither am I to conſider, how that place is to be reconciled with the ſecond Commandment, wherein God is ſaid, To viſit the iniquity of fathers upon their children to ſeveral generations, Exod. 20. 3. and ſeveral inſtances of Scripture make it good. To be ſure the Proverb which gave occaſion to this paſſage, was a prophane one, redounding to Gods diſhonour; Sanctius (in locum) the Papiſt thinketh that the Jews of old had uſed it, and that becauſe of Adam's fall imputed to his poſterity, but it ſeemeth rather at that time to be taken up, while under the judgements of God, eſpecially for Manaſſehs his ſins, as appeareth Jer. 15. 4. where is obſervable, that though Manaſſes had repented, and his ſinnes pardoned to him, yet God viſited them upon the Nation afterward; So that it may not ſeem ſtrange: If it be affirmed, That notwithſtanding Adam repented, and his ſinne pardoned, yet it may be viſited upon all his poſterity. There are various thoughts about the interpretation of the place: Some making it a promiſe under the Covenant of grace only, as it ſeemeth probable, if you compare it with Jer. 31. 29. where the ſame prophane Proverb is mentioned, and this promiſe to the contrary, whereas Adam was under the Covenant of works. Others very probably ſay, This is not to be extended to all times and places, only God promiſeth, That in their particular condition at preſent, they ſhall have no occaſion to uſe it; for ſuch who did, might be brought back from their captivity. Thus Sanctius and Maldenate, becauſe (ſay they) it is plain, That the Jews now are under their grievous calamity for their fathers ſake, who crucified Chriſt, ſaying, Let his blood be upon us and our children, Mat. 27. 25. But however the Expoſition be, it doth not gain-ſay this Doctrine of original ſinne, for there it ſpeaketh of children free from their parents ſins; we ſpeak of children filled with inherent corruption themſelves, though derived from Adam, and chiefly, becauſe there the Prophet ſpeaketh of particular, private parents, whereas we ſay, Adam was a publique appointed perſon by God himſelf, ſo that that of Adam's is extraordinary, even as Chriſt, though innocent, yet died for our ſins, which yet ſeemeth to contradict this place of Ezekiel, and the Socinians bring it to prove it could not ſtand with Gods juſtice to puniſh Chriſt, being innocent, for our ſins.
But in the cloſe of all we may juſtly retort on thoſe who oppoſe this truth, that they attribute much injuſtice and cruelty to God, which Auſtin doth frequently urge the Pelagians with, for they make all the miſery that many times falleth upon young Infants, yea and that repugnancy and temptation that is within us againſt good to be from our primitive conſtitution, that God made us ſo. Thoſe that will not acknowledge original ſinne to be the cauſe of this miſery, muſt make God to be ſo, and therefore, as appeareth by Baronius (Annal. Anno 418.) The Emperors Edict made to baniſh Pelagians, containeth this, as one reaſon, Proprer trucem inclementiam &c. for the horrid and cruel inclemency they attribute to God, paſſing a ſentence upon man to die before he liveth; But I ſhall hereafter, when I come to ſpeak of the Effects of original ſin make it appear, That the oppoſers of original ſinne do more unjuſtly, yea and blaſphemouſly attribute many things to God in a farre more tranſcendent way then their adverſaries are by them ſuppoſed to do; How can it ſtand with the goodneſs, mercy and love of God, that ſo much evil, and death it ſelf ſhould be upon mankind from mans Creation, and not rather that it was introduced by Adam's ſinne?
Let the Uſe of all this be to humble our ſelves under Gods righteous proceedings, to ſay with Job chap. 40. 3 Behold I am vile, I will lay my hand upon my mouth; Yea mayeſt thou not admire at the wiſe ends of God revealed in Scripture, why this ſhould be? This is to ſtop every mans mouth; This is to make it appear, That all the world is guilty before God; This is to make it appear, that Chriſt is neceſſary, this is the way to make Chriſt more glorious and precious to thoſe that do believe.
A TREATISE OF Original Sin.
The Fourth Part.
Setting forth The immediate Effects of ORIGINAL SINNE
By Anthony Burgeſs.
ANCHORA SPEI.
LONDON, Printed in the Year, 1658.