A Treatise of Original Sin, Part 4 · Chapter 4
CHAP. IV.
Of Death coming upon all men, as another Effect of Original Sinne.
SECT. I.
The Text explained.
1 COR. 15. 22.
For as in Adam all die, even ſo in Chriſt ſhall all be made alive.
THe chief ſcope of the Apoſtle in this Chapter (as was formerly declared from the 49th verſe) is to eſtabliſh that fundamental and neceſſary Article of the Reſurrection of the dead; which becauſe of the incredibility of it to meer humane reaſon, was much derided by the Heatheus, and Paul for the preaching thereof, was called foreign, Acts 17. 18. A trifling babler. Hence becauſe of the difficulty to receive this truth, Syneſius was ordained Biſhop, though as yet not perſwaded of the Doctrine, which afterwards by the grace of God towards him, he did acknowledge. Yea it's obſerved, That the Philoſophers when made Chriſtians, received this as the laſt Article of their Chriſtian faith, becauſe ſo contrary to thoſe Philoſophical principles they had been accuſtomed unto. The Sadduces alſo denied this main Article, but they might be ſuppoſed to do it upon corrupt grounds futable to their luſts; for being (though not ſo numerous, nor ſo applauded for piety by the people, as the Phariſees were, yet) for the moſt part the richeſt and moſt wealthy, they imbraced that opinion, which denied the Reſurrection, as being more convenient for their carnal hearts, and that they might with more delight and ſecurity give themſelves up to this preſent world. But the Apoſtle doth here moſt induſtriouſly and powerfully confirm this Doctrine, which if not true, all our Chriſtian Religion would be in vain.
The principal Argument to prove this Doctrine is from the Reſurrection of Chriſt: For the riſing as our Head, it neceſſarily followeth his members ſhould alſo riſe to ſuch glory and immortality. So that Chriſts Reſurrection doth neceſſarily inferre outs, which made the primitive Chriſtians ſo affected with it, that in their ordianry ſalutations, whenmeeting with one another, they did uſe to ſay. Chriſtus reſurrexit, Chriſt is riſen. For this end, Chriſt is called, The firſt fruit of them that ſlept, verſ. 20. As the firſt fruits did ſanctifie the whole harveſt of corn that was afterwards to be gathered: So did Chriſt riſing, all his members by his Reſurrection, aſſuring them of theirs. Hence it is that the Apoſtles Arguments are not to prove the Reſurrection of wicked men (for they ariſe upon another account) but onelyonly of the godly who are his members, and have an intereſt in his mediation.
It is indeed a Diſpute, Whether even wicked men do not riſe by the virtue of Chriſts merit, and his Reſurrection. Baldwine for determining the negative (in locum.) is traduced by another Lutheran for Popery and Calviniſm, as introducing that Doctrine of the particularity of Chriſts death. But certainly, The wicked mans reſurrection is not to be accounted in the number of any mercies, and therefore not merited by Chriſt. Hence it followeth neceſſarily, that they riſe not by any relation to Chriſt, but by the power and juſtice of God, becauſe of that immutable and unchangeable Decree, that every ſinner unrepenting ſhall die both temporally and eternally, which later could not be accompliſhed, unleſſe the bodies of wicked men were raiſed up to life again out of the duſt.
Now our Apoſtle to prove Chriſt the cauſe of our Reſurrection, draweth an Argument from a compariſon between Adam and him, making them two originals and fountains, but of contrary effects, the one of death, the other of life; For as in Adam all die, ſo in Chriſt all ſhall be made alive. Not that all men univerſally ſhall be ſaved by Chriſt; but the univerſal particle muſt be limited according to the ſubject matter in hand; All that are in Chriſt, all that are his members ſhall be made alive by him. And therefore in the next verſe it is ſo limited, Chriſt the firſt-fruits, and afterwards they that are Chriſts at his coming; So that the ſenſe is, That as all Adams poſterity die, becauſe of him, ſo all that are Chriſts ſeed ſhall live by him. For the expreſſion in Adam, and in Chriſt, do denote a cauſality in them, the one of death, the other of life. Therefore we muſt not think, that the Apoſtle doth here only make a bare ſimilitude and compariſon, ſhewing that as by Adam we die, ſo by Chriſt we ſhall be made alive, but it's an Argument from the power and cauſality that is in one to the other.
The Apoſtle doth in the fifth of the Romans make the like compariſon, only there is this difference, as Calvin obſerveth. In that place the Apoſtle maketh the compariſon chiefly in reſpect of ſpiritual effects, death as it brings condemnation, and life as it is accompanied with juſtification here, and glorification hereafter. This Text is greatly agitated in the controverſie between Puccius and Socinus, (Vide Diſput. de ſtatu primi hominis ante lapſum.) The former holding truly (though he ſuperaddeth many groſs errors) that Adam was not made mortal, and that death came in only by ſinne: only he goeth abſurdly beyond his bounds, when he holdeth the beaſts were alſo made immortal. The later on the contrary he holdeth, That Adam was made mortal, that death in natural, that though by ſinne we are under a perpetual neceſſity of death, (which is an ambiguous phraſe he uſeth) yet death it ſelf is natural; He granteth, That immature and violent death cometh by ſinne; but death as it is a meer diſſolution of a perſon, ſo it is from his primitive creation and conſtitution. Therefore be would have this difference between the Text I am upon, and Paul's Diſcourſe in the fifth of the Romans, viz. That there indeed he ſpeaketh of the ſinne of Adam, by which we come to die; But here he would have the Apoſtle conſider Adam as he is by Creation, and that being mortal from the beginning we alſo are mortal from him. But who can perſwade himſelf, that theſe paſſages concerning the change of the body hereafter to what it is now? It is ſown in corruption, it's raiſed in corruption, it is ſowen in diſhonour, it is raiſed in glory, it is ſowen in weakneſſe, it is raiſed in power, are to be underſtood of our bodies, as at the firſt Creation, and not as they are now by Adam's fall? Our bodies are made corruptible and vile bodies by reaſon of ſinne. We muſt then underſtand the Apoſtle as ſpeaking of Adam ſinning, though ſinne be not here named. So that the fifth of the Romans will excellently illuſtrate this place; and that maketh the ſenſe to be, That Adam ſinning, by his ſinne death entered upon all mankind, ſo that death is not natural, neither doth it ariſe from our firſt conſtitution, but it cometh in wholly by ſinne.
SECT. II.
Death an Effect of Original Sinne, explained in divers Propoſitions.
HAving then heretofore ſpoken of ſome ſpiritual effects of original ſinne, (and more might be named, ſuch as a neceſſity to ſinne, an impotency to all good, ſenſleſneſs and ſtupidity therein, the aldom to Satan; but I ſhall paſs them by, (as being very proper to the Common-place of Divinity, which is of the grace of God, and mans free-will) and ſhall proceed to the effects of original ſinne that are of another nature, and that is temporal and eternal death. The former effects did ſo ſlow from original ſinne, as that alſo they are ſinfull properties in a man, but theſe are meerly puniſhments. It is not our ſinne that we are ſick, that we die, but it is the effect. From the words then we obſerve this truth and doctrine,
That death cometh upon all mankind, becauſe of our ſinne we have originally from Adam. It is true, the Socinian will ſay, We put more in the Doctrine, then is in the Text; but you heard the compariſon uſed by the Apoſtle in the fifth of the Romans compared with this, doth neceſſarily ſuppoſe death to be, becauſe of Adam's ſinne, not only as imputed unto us, but becauſe thereby we are made inherently ſinfull. This truth is of a very vaſt compaſſe, but I ſhall conſine my ſelf within as narrow bounds as may be; I ſhall follow my uſual method to explicate this in ſeveral Propoſitions.
¶. 1.
FIrſt, This controverſie about mans mortality is very famous in the Church, and hath been of old ſolliciouſly diſputed. The Pelagians as they denied original ſinne, ſo conſonantly to that falſhood they affirmed, That death was not the puniſhment of ſinne, but did ariſe by the neceſſity of our natural conſtitution; Which Aſſertion was condemned by ſome Councils, and the Laws of Emperours, as injurious to God the Creator of men. For this experience, that Infants new born are ſubject to many miſeries, and death it ſelf, was a thorn in their ſides, which they could not endure in, nor yet poſſibly pull out. Sometimes with the Stocks they would deny death to be an evil. Sometimes they would ſay, Children in the womb are guilty of actual ſinnes, for which they deſerved death: but that which they did moſt conſtantly adhere unto, was, That Adam was made mortal, and would have died, if he had not ſinned, death being a neceſſary conſequence (as they ſay) from a mans corporal conſtitution. The Papiſts, eſpecially the Schoolmen of old, and the Jeſuites of late (to whom Janſenius doth vehemently oppoſe in this point, foreign, as the Greek expreſſion is) ſay, That Adam was indeed by nature mortal, but by grace and ſuperadded favour, he was immortal. So that both Papiſts and Proteſtants agree in this, That Adam was made immortal in his Creation: Only the difference is, Whether as original righteouſneſs, ſo immortality may be ſaid to be natural or ſupernatural to Adam; We ſay it's natural, they ſay it's ſupernatural; and yet Bellarmine (De gratiâ primi Hom. lib. cap. 5.) in his explication of himſelf in this point cometh very near us, or at leaſt ſpeaketh contradictions to himſelf: For (he ſaith) if natural be taken for that which was put into man from his nativity, if natural be taken for that which was to be propagated to Adam's poſterity; if natural be taken for that which is convenient, to perfect and prepare a man for his end, then they ſay original righteouſneſs, and ſo by conſequence immortality would have been natural to Adam's poſterity; but if we take natural for that which doth internally conſtitute nature, or neceſſarily flow from the principles of nature, then (they ſay) immortality was ſupernatural, even as original righteouſneſſe. But the Proteſtants, when they call original righteouſneſſe natural, they doe not meane effectivè, as if it were not the gift of God beſtowed upon us, as if it did flow from the principles of nature; but ſubjectivè, that is, original righteouſneſſe and immortality were not ſupernatural to Adam, as they are now to us, being we are corrupted, but connatural, or a due perfection to man, ſuppoſing God created him for ſuch an end, as to enjoy himſelf. So that it is due not ſo much to the nature of man, as to Gods Order and Decree concerning man. Thus as in birds, ſuppoſing God would have them to flie, it was neceſſary they ſhould have wings, (though they come from a natural principle) ſo in man, ſuppoſing God made him for communion with, and enjoyment of himſelf, it was neceſſary that he ſhould be indewed with holineſs (Though flowing not from nature, but concreated by God with man.) Thus that which is the gift of God, and cometh only from him, may be in reſpect of the ſubject a due perfection. It was thus with Adam in reſpect of his ſoul, that was created immediately by God, it did not flow from any natural cauſes; yet ſuppoſing God would make him a rational creature, then this became a due perfection to him. Adam then was immortal by nature in a well-explained ſenſe, as he had a reaſonable ſoul by nature. But however it be, Proteſtants and many Papiſts agree in the thing, that he was made immortal; only they differ in the manner How. Now the Socinian differeth from all; for he dogmatizeth, That Adam was made mortal, that death was natural, and denieth any original righteouſneſſe or immortality that was beſtowed upon Adam any way. It is true, ſometimes he ſaith, That though Adam was made mortal, yet God might have preſerved him from actual death by ſome way or other; only that he was made immortal, that he denieth. So that what the Papiſts dream about their imaginary pure naturals, ſaying, God might have created man ſo: Socinians affirm defacto, it was ſo. The late Writer Dr. T. is alſo poſitive for Adam's mortality by nature, That Adam was made mortal by nature (ſaith he) is infinitely certain, and proved by his eating and drinking, &c. (Further Explicat. pag. 453.) inſtancing in thoſe Arguments the Socinians uſe to bring. All which Aſſertions do directly and evidently oppoſe the word of God.
¶. 2.
How many wayes a thing may be ſaid to be Immortal; and in which of them man is ſo.
SEcondly, When we ſay, God made Adam immortal, and that upon his tranſgreſſion both himſelf and his poſterity are ſubjected to a neceſſity of death, We muſt rightly underſtand in what ſenſe he is ſaid to be ſo. For
1. A thing may be ſaid to be immortal abſolutely and eſſentially, having no principles of death within, nor cannot be deſtroyed by any cauſe without. Thus 1 Tim. 6. 16. God is ſaid only to have immortality. This is that comfortable attribute which the people of God make uſe of under all changes and viciſſitudes, God is alwayes the ſame. Though father die, though mother die, yet God doth not; as one in the Eccleſiaſtical Story ſaid, when word was brought him, that his father was dead, Deſine (ſaith he) blaſphemias loqui, pater enim meus immortalis eſt, Ceaſe to ſpeak blaſphemy for my father is immortal.
2. That may be ſaid to be immortal, which is ſo by ſome ſingular dispenſation of God, either in reſpect of mercy, or of juſtice; and thus it is with the glorified bodies of the Saints, and the damned bodies of wicked men; for the Saints their vile bodies ſhall be made like Chriſts glorious body, they are raiſed to incorruptibility and glory; and as for the bodies of damned perſons, though they be raiſed to reproach and diſhonour, yet by Gods juſtice they are preſerved immortal; ſo that the fire cannot conſume them to aſhes, neither ſhall length of time ever deſtroy them. For if God could make the Iſraelites cloaths and ſhoes to laſt ſo many years without being conſumed, no wonder if he do a greater matter upon the bodies of men.
3. That may be ſaid to be immortal, which by the will of the Creator is ſo conſtituted, that being ſeparated from all matter, it hath no principles of diſſolution from within. And thus the Angels are immortal, they have no principle of corruption within, yet they are annihilable by the power of God; ſhould God withdraw his preſervation of them they would ceaſe to be, but from within they have no cauſe of diſſolution. The Devils alſo in this ſenſe are immortal, and that is the reaſon, though many wicked and bloudy perſecutors of Gods Church have died, yet the Devil being immortal hath ſtirred up new ones, which made a good man ſay to one who did greatly rejoyce at the death of a cruel perſecutor, At diabolus non moritur, but the Devil doth not die.
Laſtly, A thing may be ſaid to be immortal, Conditionally ſuppoſing ſuch and ſuch conditions he performed, and in this ſenſe only we ſay, God made Adam immortal; for … had a power to ſinne, and ſo a power to die, he had a power to ſtand, and to a power to be freed from death. So that we do not ſay, Adam had ſuch an immortality as the glorified bodies have that cannot die, but conditionally onelyonly. As he had in him power to ſinne, ſo he had a power to deprive himſelf of all happineſſe and immortality, which fell out alſo to our utter undoing. Autin's expreſſion of Poſſe non mori, and Non poſſe mori, is known by all. It is not then an abſolute, but a conditional immortality we ſpeak of.
¶. 3.
Propoſ. 3. ALthough we ſay that God made man immortal, yet we grant, that his body being made of the duſt of the earth, and compounded of contrary element, it had therefore a remote power of death. It was mortal in a remote ſenſe, only God making him in ſuch an eminent manner, and for ſo glorious an end, there was no proxim and immediate dispoſition to death. God indeed gave Adam his name (whereas Adam impoſed a name upon all other creatures, but not himſelf) and that from the originals he was made of, to teach him humility even in that excellent eſtate, yet he was not in an immediate dispoſition to death, When Adam had tranſgreſſed Gods Law, though he did not actually die upon it, yet then he was put into a mortal ſtate, having the prepared cauſes of death within him; but it was not ſo, while he ſtood in the ſtate of integrity, then it was an immortal ſtate, now it is a mortal one; I ſay ſtate, becauſe even now, though Adam hath brought ſinne and death upon us, yet in reſpect of the ſoul a man may be ſaid to be immortal, but then there was immortality in reſpect of ſoul and body, the ſtate he was created in, did require it. So that although death be the King of terrors, yet indeed original ſinne, which is the cauſe of it, ſhould be more terrible unto us. Now man by ſinne is fallen, the beaſts could they ſpeak would ſay; Man is become like one of us, yea worſe, for he carrieth about with him a ſinfull ſoul, and a mortal body.
¶. 4.
Diſtinctions about Mortality, and that in ſeveral reſpects Adam may be ſaid to be created mortal and immortal.
THe fourth Propoſition is, That from the former premiſſes, it may be deducted, that in ſeveral reſpects Adam may be ſaid to be created mortal, and immortal; yet if we would ſpeak abſolutely to the queſtion, when demanding how Adam was created, we muſt return, Immortall. Some indeed, becauſe mans mortalilty and immortality depended wholy upon his will, as he did will to ſinne, or not to ſinne; ſo they have ſaid he was neither made mortal, or immortal, but capable of either; but that is not to ſpeak conſonantly to that excellency of ſtate which Adam was created in; for as Adam was created righteous, not indifferent, (as the Socinians ſay,) neither good or bad, but capacious of either qualification; ſo he was alſo made immortal, not in a neutral or middle ſtate between mortal and immortal; ſo that he had inchoate immortality upon his creation, but not conſummate or confirmed, without reſpect to perſeverance in his obedience: for the ſtate of integrity was, as it were the beginning of that future ſtate of glory. Again Adam might be called mortal in reſpect of the orginals of his body being taken out of the duſt of the earth, but that was only in a remote power, ſo God did ſo adorne him with excellent qualifications in ſoul and body, that the remote power could never be brought into a proxime and immediate diſpoſition, much leſs into an actual death, for a thin… may be ſaid to be mortal, 1. In reſpect of the matter, and thus indeed Adams body in a remote ſence was corruptible.
2. In reſpect of the forme. Thus Philoſophers ſay ſublunary things are corruptible becauſe the matter of them hath reſpect to divers formes, whereas they call the heavens incorruptible, becauſe the matter is ſufficiently actuated by one forme, and hath no inclination to another; and thus Adam might truly be ſaid to be immortal, for it was very congruous that a body ſhould be united to the ſoul that was ſutable to it; for that being the form of a man, and having an inclination or appetite to the body, if man had been made mortal at firſt, the natural appetite would in a great meaſure have been fruſtrated, it being for a little ſeaſon only united to the body, and perpetually ever afterwards ſeperated from it: Surely as an Artificer doth not uſe to put a precious Diamond or Pearl into a leaden Ring; ſo neither would God at firſt joyn ſuch a corruptible body to ſo glorious and an immortal ſoul.
3. A thing may be ſaid to be mortal in reſpect of efficiency: and thus it is plain Adam was not made mortal: for he might through the grace of God aſſiſting have procured immortality to himſelf; that threatening to Adam, In the day he ſhould eat of that forbidden fruit, he ſhould die the death, Gen. 2, 17. doth plainly demonſtrate, that had he not tranſgreſſed Gods command, he ſhould never have died.
4. A thing may be ſaid to be mortal in reſpect of its end; Thus all the beaſts of the field, (whatſoever Puccius thought) are mortal, becauſe their end was for man, to ſerve him; ſo that it is a wild poſition to affirm, as he doth, that there ſhall be a reſurrection of beaſts, as well as of men, for they were made both in reſpect of matter, form, and end, altogether mortal, whereas Adam was made after the Image of God, to have communion and fellowſhip with God, and that for ever, which could not be without immortality.
¶. 5.
Prop. 5. THe true cauſes of death are only revealed in Gods Word. All Philoſophers and Phyſitians they ſearched no further then into the proxim & immediate cauſes of death, which are either external or internal; they looked no further; and knew of no other thing, but now by the Word of God, we Chriſtians come to know that there are three principal cauſes of death; ſo that had not they been, thoſe intermedious and proxime cauſes of death had never been: The firſt cauſe is only by occaſion and temptation, and that was the Devil: he tempted our firſt parents, and thereby was an occaſion to let death into the world: for this cauſe the Devil is called, Joh. 8. 44. a murderer from the beginning; it doth not ſo much relate to Cain, as to Adams tranſgreſſion; yet the Scripture Rom. 5. doth not attribute death to the Devil, but to one mans diſobedience, becauſe Adams will was not forced by Satan, he had power to have reſiſted his temptations, only the Devil was the tempting cauſe. The ſecond and moſt proper cauſe of death was Adams diſobedience; ſo that death is a puniſhment of that ſinne, not a natural conſequent of mans conſtitution. The Hiſtory of Adam as related by Moſes doth evidently confirme this, that there was no footſtep of death, till he tranſgreſſed Gods Law, and upon that it was moſt juſt, that he who had deprived himſelf of Gods Image, which is the life of the ſoul. ſhould alſo be deprived of his ſoul, which is the life of the body; that as when he rebelled againſt God, he preſently felt an internal rebellion by luſts within, and an external diſobedience of all creatures, whom he did rule over before by a pacifical dominion; ſo alſo it was juſt, that he who had deprived himſelf of ſpiritual life, ſhould alſo be diveſted of his natural life. Hence it is that the Apoſtle informeth us of that, which all the natural wiſe men of the world were ignorant of, Rom 5. 12. That by one mans ſinne, death entred into the world, where the Greek word foreign, is obſerved to have its peculiar Emphaſis, pertranſiit ſicut lues, even as the rot doth deſtroy an whole flock of ſheep; and therefore at the 14th Verſe the Apoſtle uſeth another emphatical expreſſion, Death reigned, and that upon thoſe who had not ſinned after the ſimilitude of Adams tranſgreſſion: Seeing then by Adams tranſgreſſion death cometh thus to reign over all mankind, and there would be no juſtice to have … inflicted, where there is no ſinne; it followeth neceſſarily that every child becometh inherently ſinful becauſe internally mortal and corruptible. Thirdly, The third and laſt cauſe, is the anger of God juſtly inflicting this puniſhment of death upon us; death may be conſidered in reſpect of the meritorious cauſe, and ſo it is not of God, but of ſinne. Secondly in reſpect of the decre…ing and puniſhing cauſe; and this death is from God, as an evil juſtly inflicted upon man for his ſinnes; God inflicts the ſentence of death upon us, but ſinne deſerveth it; not that death can properly be cauſed by God, for that is a privation, but by removing life, God in taking away life, is thereby ſaid to cauſe death: Even as when the Sunne is removed from our Hemiſpere, then darkneſs doth neceſſarily follow. Theſe then are the cauſes of death, but oh how little are they attended unto… men attributing death to many other cauſes beſides this.
¶. 6.
Prop. 6. VVHen we ſay that death cometh by original ſinne, in that we comprehend all deſeaſes pains and miſeries, which are as ſo many inchoate deaths, yea all labour and wearineſs; for ſo God threatned Adam, Gen. 2, 17. Curſed is the ground for thy ſake: in ſorrow ſhalt thou eat of it all the dayes of thy life. In the ſweat of thy face ſhalt thou eat bread, till thou return unto the ground: for out of it waſt thou taken. In this ſentence there is matter enough to humble us; there is not a thiſtle in thy corn, not a weed in thy garden, but it may put thee in mind of original ſinne; yea there is not the leaſt pain or ach of thy body, but this may witneſs it to thee: ſo that Auſtin ſaith truly, we do circumferre teſtimonium, &c. We carry about with us daily full evidence to confirme this Doctrine of original ſinne: for ſuch evils and calamities as do neceſſarily follow our ſpecifical nature, accompanying us as men, they cannot be attributed unto any other cauſe but original ſin; which conſideration viz. of mankind being univerſally plunged into miſeries, and not knowing the cauſe thereof, made the Platoniſts, and ſome Heretiques conclude, that the ſoules of men had ſinned formerly, and by way of puniſhment were therefore adjudged to theſe mortal and wretched bodyes. Though death be only mentioned, becauſe that is moſt terrible, and all other miſeries tend thereunto; yet they are neceſſarily included. Some ask the Queſtion, Why God did not threaten hell, rather then death; but no doubt eternal death is underſtood in this commination, for temporal and eternal death are the wages of ſinne, only death is mentioned as being moſt terrible to ſenſe, men being more affected with that, then with hell which is believed by faith. The Scripture then mentioning death only, how abſurd and prepoſterous are the Socinians, who in that threatning will comprehend any thing but death; death they ſay cometh from the neceſſity of that matter we are conſtituted of, but ſickneſs, labour, and ſuch miſeries, as alſo eternal death, theſe are the proper fruit of ſinne: Thus men delivered up to errour, are hurried from one dangeous precipice to another. But let Chriſtians in all deſeaſes, miſeries, and death it ſelf, look higher then the Philoſopher, or the Phyſitian: Let them acquaint themſelves with original ſinne, and thereupon humble themſelves under Gods hand.
¶. 7.
The ſeveral Grounds aſsigned by Schoolmen of Adam's immortality rejected, and ſome Cauſes held forth by the Orthodox.
Propoſ. 7. ALthough it be agreed upon by all, except Socinians and their adherents, that Adam was made immortal at leaſt by grace, and the favour of his Creator; yet there is difference among the Popiſh Writers, upon what to faſten the ground of his immortality: What was the cauſe of it, therein they diſagree. Some place it in a certain vigor and excellency that was then in the ſoul, whereby it was able to preſerve the body from death: Molina liketh not this, (De opere ſex dierum Diſput. 28.) and therefore he doth affirm, that the body of Adam was made immortal and impaſſible, by an habitual gift beſtowed upon it, which he ſaith was a corporeal quality extended through the whole body; Becauſe, ſaith he, this immortality was not a tranſient thing, but an enduring gift, ſutable to that ſtate; and God is uſed to give permanent gifts, not immediately, but by ſome inherent principle: Even as the glorified bodies are made immortal by ſome intrinſecal quality accommodated to that ſtate; yea and the bodies of the damned alſo, though they are immortal, yet they are not impaſſible, becauſe they are tormented in the flames of hell fire. But Suarez (Lib. 3. de hominis Creatione cap. 14.) doth upon good grounds reject any ſuch ſuppoſed corporeal quality, as being without any foundation from the Scripture, and introducing a miraculous way without neceſſity. For who can think, that Adam had ſuch an intrinſecal quality in his body, that fire would not burn him? that if he went upon the waters, his body would not ſink? Others they attribute his immortality to the tree of life, that was (ſay they) both alimentum, & medicamentum; as it was both nouriſhment, ſo it preſerved life; and as it was medicinal, ſo it did repair that partial abating of natural ſtrength in concoction, which would otherwiſe in time have come upon man: But this opinion taketh that for granted, which yet is greatly controverted, viz. that it was called the tree of life, as if there had been ſome active phyſical power in the fruit thereof to continue a mans life, either for a long time, as ſome think, or for ever, as others; whether indeed once eating of it, or conſtant eating was neceſſary, as opportunity did require, is alſo debated by curious Authors; for ſome make it to be called a tree of life, onelyonly Symbolically, as being a ſigne of eternall life, which Adam ſhould have enjoyed had he continued in obedience. And truly though it ſhould be granted, that there was ſuch a virtue in the tree, yet when Adam had ſinned, it would no wayes have helped him, or preſerved him from death, becauſe the wages of ſinne is death, and therefore would not have produced that in him, which it is ſuppoſed that it might have had in Adam's obedience; yet God would caſt him out from Paradiſe, leſt he ſhould eat of that tree: For it was juſt that he who had incurred the ſentence of death by his tranſgreſſion, ſhould be deprived of all the ſigns of life, and ſymbols of Gods favour. Furthermore this tree of life, was not it ſelf immortal; Would that alwayes have continued? Was not that ſubject to alterations as well as other trees? How then can mans immortality be attributed to that? Seeing then there is ſo much uncertainty amongſt Schoolmen upon what to place Adam's immortality, the Orthodox do conſonantly to Scripture, put it upon theſe things, concurring as cauſes to preſerve him from death.
The firſt is, That excellent conſtitution and harmony of his body, whereby there could not be any humour peccant or exceſſive. So that from within there would not have ſprung any diſeaſe. And although in Adam's eating and drinking, being nouriſhed thereby, there would neceſſarily have been ſome alteration in him, by deperdition and reſtauration, which is in all nouriſhment; yet that would have been in part onelyonly, not ſo as to make any total change upon his body.
2. The ſecond cauſe was, That original righteouſneſſe which God made him in. For ſeeing ſinne only is the meritorious cauſe of death, while Adam was thus holy and abſolutely free from all ſinne, death had no way to enter in upon the body.
3. There was the providence of God in a ſpecial manner preſerving of him, ſo that death could not come by any extrinſecal cauſe upon him. No doubt but Adam's body was vulnerable: a ſword if thruſt into his heart, would have taken away his life; but ſuch was the peculiar providence of God to him in that condition, that no evil or hurtfull thing could befall him.
Laſtly, and above all, Gods appointment and divine ordination, was the main and chief cauſe of his immortality. For if the Scripture ſay, (Deut. 8. 3.) in the general, That man liveth not by bread alone, but by every word that cometh from the mouth of the Lord, then this was alſo true in Adam: And if we read of Elias, that he went fourty dayes in the ſtrength of a little bread that he did eat, Is it any wonder, that the appointment of God ſhould work ſuch immunity from death in Adam? Whereas then there are three things about death conſiderable, the potentia or power, the actus, or death it ſelf, and the neceſſity, Adam was free from all theſe; unleſſe by power we mean a remote power; for if he had not had this power of dying, then he could not have fallen into the neceſſity of death. Thus you ſee the excellent conſtitution of his body, original righteouſneſs, a divine providence, and Gods order and decree therein did ſufficiently preſerve Adam, not only from actual death, or the neceſſity of death, or death as a puniſhment; but alſo from any diſpoſition, or habitual principle within him of death and it may be from this ſtate of immortality Adam was created. The Poets by … obſcure tradition, had their figments of ſome meats and drinks which made men immortal; as their Nectar, called ſo, ſay ſome, becauſe when drunk, did make them foreign, young again; or as others, from foreign, as that which did not ſuffer them to die. There was alſo their foreign, as much as ſine mortalitate, foreign is mortalis. They had alſo their foreign, from foreign, luctus, becauſe it did expell all ſorrow and grief. But to be ſure when we compare our mortal, ſinfull and wretched eſtate we are in, with this glorious eſtate of Adams: What cauſe have we to humble our ſelves, to ſee the ſad change that is now come upon us? By this we may ſee how odious that firſt tranſgreſſion was unto God, that for the guilt thereof hath made this world to be a valley of tears, to be like a great Hoſpital of diſeaſed and miſerable men.
SECT. III.
Arguments to prove that through Adam's ſinne we are made ſinners, and ſo mortal.
¶. 1.
LEt us proceed to prove our Doctrine, That through Adam ſinning we are made ſinners, and ſo mortal, which neceſſarily ſuppoſeth that Adam was made immortal, and that death had nothing to do with mankind, till ſinne came into the world.
The firſt Argument is, From that glorious condition Adam was made in, and alſo the excellent end he was created for. All which would have been horribly obſcured, if death or mortality had then been preſent. The fears and thoughts of death are a bitter herb in the ſweeteſt diſh that is; when of any comfort we have, we may ſay as the young Prophets to their maſter, there is mors in ella, death in the pot; death in this or that mercy thou enjoyeſt, this doth greatly abate our delight. Therefore we read of one of the Kings of France, a Lewis, that forbad all thoſe who attended him, ever to make any mention of death in his ears; that prophane man thought, ſuch a ſpeech would damp his delights. Seeing then Gods purpoſe was to make a man ſuch an excellent and bleſſed creature, can we think he was made mortal, and that it might have been ſaid to him, This night thy ſoul ſhall be taken away, and then whoſe ſhall this Paradiſe, and all theſe goodly enjoyments be? It is the Scriptures deſigne to aggravate the goodneſs of God towards man, and to ſhew the excellency and honour God put upon him. Whereas the Socinians directly oppoſe this purpoſe of Gods Spirit, and would make man as miſerable as may be. Hence they ſay, he was created like a meer innocent, that he had not much more knowledge than an Infant, that he had no original righteouſneſs, that he was made mortal. Yea Socinus, (Resp. ad Puc. cap 14 pag. 106.) cavils at the explication of that place, Geneſ. 2. 8. which is owned by all Interpreters, about the garden in Eden. which God placed Adam in; he would not have any ſuch place of pleaſure or delight underſtood thereby. But although the word may be retained as a proper name, Eden, for ſo our Engliſh Tranſlators do, yet becauſe it cometh of a word that ſignifieth to delight, Gen. 18. 12. The Church of God hath alwayes intepreted it of a place of delight, yea that Heaven is called Paradiſe alluſively thereunto; and therefore it's horrible impudency in Socinus to ſay, that place was not called Eden, when God planted it at firſt, but in following ages it received that appellation. Thus whereas the Pſalmiſt doth admire the goodneſs of God, for the honour put upon man at the Creation. This Heretique laboureth to debaſe and diminiſh it as much as may be.
¶. 2.
ANd if Adam had been made ſo righteous and glorious, yet ſubject to death he would have been like that building Paul ſuppoſeth, 1 Cor. 3. Whoſe foundation was of gold and precious ſtones, but the ſuperſtructure hay and ſtubble: Or like Nebuchadnezzar's Image, which was partly of gold, with other additaments, and partly of clay; all which would have redounded to the diſhonour of God his maker; neither could it ſo well be ſaid, By one man, (or by the Devil) death came into the world, as by God who is ſuppoſed to make man in ſuch a mortal and frail eſtate.
But I proceed to a ſecond Argument, and that may be drawn from the commination made by God to Adam upon his diſobedience, compared with the execution of this ſentence afterward, which might be enough to convince any, though never ſo refractory. The threatning to Adam we have recorded, Gen. 2. 17. where God prohibiting him to eat of the Tree of knowledge of good and evil, confirmeth this Law with a penalty (viz.) That in the day he did eat thereof, he ſhould ſurely die: dying thou ſhalt die; The gemination is to ſhew the certainty, as alſo the continuance or it. So that Socinus and others, who would not underſtand corporal death in this place, as being from the natural conſtitution of a man, and ſo would have been, had there not been this commination, doth joyn too much with the Devil in this buſineſs; for his endeavour was to perſwade the woman that this threatning was falſe, and that ſhe ſhould not die, death ſhould not be the puniſhment of her tranſgreſſion: But what need we any clearer place then this divine commination? Doth not this neceſſarily ſuppoſe, that if Adam had not tranſgreſſed, he ſhould not have died, and ſo by conſequence have been immortal, it being not poſſible for death to come in at any other door, but that of ſinne? To threaten a mortal man with mortality had been abſurd, or to make his natral condition a puniſhment, for then it would have been a puniſhment to be made a man, if made mortal. The Socinians therefore to elude this, would not underſtand by death, the ſeparation of the ſoul and body, but eternal death; or as they ſay at other times, a neceſſity of dying; but a neceſſary death and eternal death are abſurdly made parallel by them. For beaſts are under a neceſſity of death, yet cannot be ſaid to partake of eternal death, eſpecially the godly they cannot but die, yet they are abſolutely delivered from eternal death. We muſt therefore take death for corporal death, not but that the death of the ſoul by ſinne here, and eternal ſeparation from God hereafter, is to be included herein, yet this temporal death is alſo a great part of the penalty here threatned, which may be evinced by theſe three reaſons:
1. Moſes is relating in an hiſtorical manner, what was done to man in the beginning. Now in an hiſtorical Narration, we are not to go from the literal meaning, unleſs evident neceſſity compel, much leſſe may we do ſo here, when we have the Apoſtle acted by the ſame Spirit of God, as Moſes was in being Penman of the Scripture, attributing our corporal death to Adam; For no doubt when Paul wrote this Text, In Adam we all die, he had this hiſtorical relation made by Moſes in his mind.
2. The ſentence and execution of it muſt be underſtood in the ſame manner. Now it's plain, that in the execution of it, mentioned Chap. 3. 19. corporal death is meant, becauſe Adam is thus told, That duſt he was, and unto duſt he ſhould return.
3. It muſt be meant of temporal death, becauſe this alone, and not eternal death doth belong to all mankind. For although at the day of judgement, it is ſaid, ſome ſhall not die, yet that ſuddain change made then upon them, will be equivalent to death. Thus you ſee the threatning made to Adam at firſt doth abundantly confirm this truth. There is one doubt only to be anſwered, If death be meant in that ſentence, how then is it that Adam did not immediately die? How is it that he lived many hundred years afterwards? To this ſome ſay, That the reſtriction of time, viz. the day, is not to be made to the time of eating, as if at that day he ſhould die, but to death; as if the ſenſe were, thou ſhalt die one day or other, thou ſhalt be in daily fear of death. But if this be diſliked, then we may underſtand it of a ſtate of death, that day he did eat thereof he became mortal, for every day is a diminution of our life. As a man that hath received a deadly wound, we ſay he is a dead man, becauſe though he did linger it out, yet all is in a tendency unto death. Now this will appear the more cogent, if you take notice of the execution of this ſentence mentioned, Gen. 3. 17, 18, 19. where the ground is curſed, and man alſo adjudged to labour and wearneſs all the dayes of his life, even till he return to the ground out of which he was made. But here the Socinian thinketh he hath an evaſion, Death (ſaith he) is not here made a curſe, but only it's the term how long mans curſe ſhall be upon him. It is not poena, but terminus (ſaith he) for it is ſaid, he ſhould be under this labour, till he did return to the ground; but if we conſider the ſentence before-mentioned, it is plain, it is a curſe. So that in this place it is both a curſe, and a terme putting an end to all the temporal miſeries of this life, though to the wicked it is the beginning of eternal torments.
¶. 3.
THe third Argument for our mortality, and alſo actual death by original ſinne, is taken from thoſe aſſertory places, which do in expreſſe words ſay ſo. Not to mention my ſext, which hath ſaid enough to this truth already. We may take notice of other places affirming this. And certainly that paſſage of Pauls, Rom. 5▪ 12. may preſently come into every mans mind, By one man ſin entred into the world, and death by ſinne, and ſo death paſſed upon all men, in whom all have ſinned. It is true, we told you Calvin maketh the Apoſtle to ſpeak of ſpiritual death here, as in my Text of temporal death, which the coherence alſo doth confirm; but though that be principally intended, yet not totally. Even temporal death is likewiſe to be underſtood, as being the beginning and introduction to eternal death, if the grace of God doth not prevent. We have then the Apoſtle attributing death not to mans creation at firſt, but to his diſobedience: Neither is this death upon men, becauſe of their actual ſinnes, but becauſe of Adam's diſobedience by whom we are made ſinners, yea in whom we have ſinned; That foreign is diverſly tranſlated, and much contention about it, viz. whether it ſhould be rendred in whom, or cauſally, for as much? It is true, the Prepoſition foreign, as learned men obſerve, is uſed in the New Teſtament variouſly, ſometimes for foreign, Luke 5. 5. ſometimes for foreign, Luke 10. 9. ſometimes for foreign, Acts 3. 16. and otherwiſe; but for ought I can obſerve it may very well be underſtood for foreign, as Mark 2. 4. & Luke 2. 25. The Scripture uſeth foreign for quatentus, as Rom. 11. 13. And indeed this is moſt conſonant to the Apoſtles ſcope; for why ſhould Adam's ſinne be brought in rather than other parents? Were it not that we were conſidered in him under a common reſpect, as one with him. It is true Eraſmus ſaith, he doth not remember that ever he read foreign for foreign with a Dative caſe; but Heb. 9. 17. may confute him. And among prophane Authors, foreign, neither can foreign, Matth. 26. 50. be ſaid by moſt men to ſignifie in as much. For as De Dieu obſerveth the poſtpoſitive, is for the demonſtrative, foreign, Art thou come for this? as the other Evangeliſts, Doſt thou betray the ſonne of man with a kiſſe? Although if we ſhould render it cauſa…ly, as the adverſaries contend, it would no wayes prejudice the truth we plead for; ſeeing that the ſinne here charged upon all mankind, is, becauſe of Adam. And therefore if we will make any rational coherence in the Apoſtles diſcourſe, it muſt be after this manner, As by one man ſinne entered into the world, and death by ſinne, and ſo death paſſed upon all men, as much as all have ſinned, that is, all ſinned in that one man, for what ſenſe it is to ſay, That by one man ſinne and death entred upon all, becauſe all ſinned in themſelves? This would be a contradiction to lay the death of mankind upon Adam's ſinne, and upon all mens actual ſinnes likewiſe: Yea, it is wholly repugnant to the Apoſtles ſcope, who is comparing Adam and Chriſt not ſimply as two originals and beginnings, but as two cauſes of death and life. Indeed I would not much contend with any, that would render the word cauſally, and ſo make the verſe an whole entire propoſition in it ſelf, without any defective expreſſion at all; ſo that we underſtand all mens ſinning to be interpreted of that which they are guilty of in Adam. It is not worth time to take notice of the wild Divinity impoſed upon this Diſcourſe of Pauls, by the late Writer, ( Ʋnum Neceſſar. pag. 365) who would have Death come upon mankind occaſionally onelyonly by Adam's ſinne, and that but till Moſes his time, and after Moſes to come upon a new account, by the Law promulged through his miniſtry. The mentioning of this is confutation enough: for here in this Text the Apoſtle doth make all mankind to die, becauſe of Adam: And why may not foreign here be the ſame with foreign in the Text.
Another Text witneſſing this truth is, Rom. 6. 23. The wages of ſinne is death Here death is not taken only for eternal death as the Socinians ſay, becauſe the oppoſite unto it is made eternal life, but for both kinds of death eternal and temporal; temporal death being the in-let of eternal, and ſo contrary to eternal life. Neither is that cavil of their worth any thing, who would make the wages of ſinne to be the Subject, and not the Predicate, becauſe the Article foreign is put to it; but that is no ſure Rule. Sometimes the Article is put to the Predicate, for ſome emphaſis ſake, and not the Subject, as I Cor. 9. 1. Are not ye foreign my work in the Lord? Are ye not that eminent and conſpicuous ſingular work of mine in the Lord? We ſee then, what it is that ſinne deſerveth, even temporal and eternal death; it cometh not from mans primitive conſtitution, but Adam's tranſgreſſion. Therefore it is that we deſerve many thouſand deaths, if it were poſſible; for original ſinne deſerveth death, every actual ſinne deſerveth death, yea and hell alſo: Oh how miſerable is man, who thus deſerveth to die, and to be damned over and over again! Therefore the Apoſtle uſeth the plural number, foreign, to ſignifie the manifold evils that are in this death. The word properly ſignifieth that meat, which was allowed ſouldiers for their ſervice in warre. We ſee then how fearfull we all are to be of ſinne; What wages wilt thou have for every pleaſant, every profitable ſinne? even death temporal and eternal.
The laſt Text I ſhall mention is, that which Auſtin ſo much urgeth in this point, Rom. 8. 10. The body is dead becauſe of ſinne, which is chiefly to be underſtood of our mortal body; now he ſaith it's dead, becauſe of the ſentence of death paſſed it, ſo that there is no way to eſcape it. It is ſinne then that maketh the body in a ſtate of death, that deſerveth the whole harmony and good temperament of the body ſhould be diſſolved, and therby follow a diſſolution of the whole man. For though ſinne deſerve death, yet there muſt be thereby ſome ataxy or diſorder made in the body of a man, otherwiſe death would not follow. So that though ſinne be the meritorious cauſe, yet ſeveral diſeaſes the effect of ſinne, do actually cauſe death. Not that ſinne maketh a ſubſtantial change in a man, but an accidental only. Thus you ſee the Scripture conſtantly attributing death, yea and our mortality and corruptibility to ſinne onelyonly, and not to our natural conſtitution. Therefore thoſe are ſtrange poſitions we meet with ( Ʋnum Neceſſar. cap. 6. Sect. 1. pag. 371, 372.) That death came in not by any new ſentence or change of nature, for man was created mortal, and that if Adam had not ſinned, he ſhould have been immortal by grace, that is by the uſe of the tree of life. That to die is a puniſhment to ſome, to others not. It was a puniſhment to all that ſinned before Moſes and ſince, upon the firſt it fell as a conſequent of Gods anger upon Adam, upon the later it fell as a conſequent of that anger which was threatned in Moſes Law; but to thoſe who ſinned not at all, as Infants and Ideots, it was meerly a condition of their nature, and no more a puniſhment, then to be a child, is. But ſeeing he profeſſeth himſelf to be of the ſame judgement with his incomparable Grotius, let him conſider how theſe poſitions agree with him, who doth againſt Socinus induſtriouſly and ſolidly prove, (Defenſ. fid. de ſatisfac. cap. 1. pag. 19, 20, 21.) that death hath alwayes ſome reſpect of a puniſhment, inſtancing in the Texts I have mentioned, uſing ſuch words, Quidclarius? Quis vel verba legens non videat hanc ſententiam, and Corinthians (the words of my Text) and an ad anuſſim respondereiſti ad Romanos? Yea he concludeth, That it were eaſie to prove, that it was the perpetual judgment of the ancient Jews and Chriſtians, that death of whatſoever kind it be, (viz. whether with violence, or without violence) was the puniſhment of ſinne, adding, that the Chriſtian Emperors did deſervedly condemn, beſide other things, this opinion of Pelagians, that they held mortem non ex inſidiis fluxiſſe peccati, ſed exegiſſe eam legem immutabilis conſtituti. And indeed, if death were not the effect of ſinne, but conſequent of mans nature it would be no evil, whereas the Scripture accounteth it of that nature, as Deut. 30. 15. See I have ſet before thee this day, life and good, and death, and evil.
SECT. IV.
Arguments brought to prove, that Adam was made mortal, anſwered.
THe next work to be done, is to conſider thoſe Arguments which they bring to prove, that Adam was made mortal, and ſo had a proxim principle of death in him, which would have taken effect, if God did not provide ſome way againſt it, and that which is uſed by all Adverſaries to this truth, is, Becauſe Adam was created in ſuch a condition, that be muſt neceſſarily eat and drink, yea and was alſo to propagate children; all which actions do contradict immortality. For he that eateth and drinketh, muſt by degrees have a decay in nature; and our Saviour ſeemeth to prove immortality from this argument, Luk. 20. 35, 36. becauſe in heaven they ſhall not marry, ſo that to procreate children is not conſiſtent with ſuch a bleſſed eſtate.
But theſe Objections are eaſily anſwered, if we remember the diſtinction at firſt given in this point, that there is an immortality abſolute and immutable, or conditional and changeable upon ſuppoſition. Now it's true, neither eating or marrying can conſiſt with unchangeable mortality with immortality of glory, But it may very well conſiſt with conditional immortality, that is in tendency to that which is abſolute. Eating and drinking in the ſtate of integrity was a means ſubſerving to keep up the ſtate of immortality, ſo farre was it from repugning of it, This therefore is the root of his errour, that men apprehend no other immortality, but what is compleat; that unleſs Adam had been made in the ſame eſtate, that the glorified Saints are put into, he could not be ſaid to be immortal.
Secondly, They ſay, Adam is ſaid to be earthly, and of the earth, to have a natural body, and ſo oppoſite to that immortal body, we ſhall have in heaven, 1 Cor. 15. 47. But firſt when the Apoſtle giveth thoſe names to our bodies of vile, corruptible, and to be in diſhonour, this is to be underſtood of our bodies after the fall, they are made ſo through ſinne. It would be derogatory to God, to ſay they were made ſuch at firſt. It is true, the firſt man is ſaid to be earthy, but that expreſſion denoteth only the original of his body, whence it was firſt made; not the ſtate he was created in, as appeareth by the oppoſite; the ſecond man is ſaid to be the Lord from Heaven. It is one thing then to ſpeak of Adam's body in reſpect of its original, and another to ſpeak of the whole perſon in reſpect of his condition.
Thirdly, They ſay, All the internal cauſes of death were in Adam, while ſtanding, as well as fallen; and therefore he was mortal as well as we. To this we anſwer, there were indeed the cauſes of death in him materially, but not formally, for the bodily humours were not peccant, either in quality, or quantity; the natural heat would not have conſumed the radical moiſture, ſo that in that eſtate there would never have been formally exiſtent the proxim cauſes of death: beſides the adequate and principal cauſes of death, are the Devils ſuggeſtions and mans tranſgreſſion, as you heard.
Fourthly, They ask, If man were not made mortal, why ſhould immortality be promiſed as a reward, if he had it already? Why ſhould it be promiſed him upon his obedience? The anſwer is eaſie, Adam's immortality was inchoate onelyonly; the conſummation of it was promiſed as a reward to his obedience.
Laſtly, They object, If death be the puniſhment of ſinne, then Chriſt hath freed believers from this death, which is againſt experience. But
1. The Socinians grant, That a neceſſity of death is the fruit of ſinne, yet Chriſt hath not freed us from the neceſſity of it, no more than the naturality of it.
2. We muſt diſtinguiſh between an actual abolition of death, and the right to do it. Chriſt hath purchaſed for us a right to immortality, yet the actual inveſting of us into it, is to be done in its time, Death will be ſwallowed up in victory; and for the preſent, the nature of death is changed, as to a godly man; it's no more a curſe to him, the ſting of death is taken away, as when a Serpent or Waſp have loſt their ſting, they can do no more hurt, Thus to the godly it cannot do any hurt. It is like Elijah's fiery chariot, to carry them to Heaven, It's like paſſing through the red Sea into the Land of Canaan; thus as the cloud was full of darkneſs to the Aegyptian, but light to the Iſraelite; ſo is death full of terrour, and of curſes to an ungodly man, but pleaſant and lovely to a godly man; it is his gain to die; To live in this world is his loſſe and diſadvantage.
SECT. V.
Q. Whether Adam's ſinne was only an occaſion of Gods puniſhing all mankind, reſolved againſt D. J. T.
I Shall conclude this Text with anſwering a two-fold Queſtion; The full diſcuſſing whereof may inform us about the moſt ſecret and myſterious truths that are in this point. And
Firſt, It may be demanded, That ſuppoſe it be granted, that by Adam we die, may not this be underſtood any more than occaſionally? God was ſo diſpleaſed with Adam for his tranſgreſſion, that thereupon he inſticts the curſe threatned to him upon his poſterity. Even as we read often in Scripture, that God for Magiſtrates ſins, or for parents ſins doth take an occaſion to puniſh a people or children for their own ſinnes. Thus it may be thought, that God by occaſion from Adam's tranſgreſſion, did impoſe on us for our ſinnes the ſame curſe that was denounced to Adam; not that we were ſinners in him, not that we come into the world with any inherent ſinne, but becauſe of our actual impieties, God puniſheth us with Adam's curſe. In this manner the late adverſary to original ſinne doth explicate himſelf. (An Anſwer to a Letter, pag. 30, 31, 32.) as if this were all the evil by Adam, that for his ſake our ſinnes inherit the curſe. Inſomuch (ſaith he) that it is not ſo properly to be called original ſinne, as an original curſe upon our ſinne. That we may not be deceived in his meaning (though it is very difficult to reconcile himſelf with himſelf) For at another time he ſaith, The diſſolution of the ſoul and holy ſhould have been, if Adam had not ſinned: for the world would have been too little to have entertained the …yriads of men, which would have been born, (An Anſwer to a Letter p. 86, 87) Now how Adam's ſinne ſhould bring in the ſentence of death, as he ſaith in another place, (Vnum Neceſſar. cap. 6. ſect. 1. pag. 367.) and yet he have died, though he had not ſinned, is impoſſible to reconcile.) He giveth us two ſimilitudes or parallel expreſſions, which may demonſtrate how it ſtands between Adam and as.
The firſt is, Pſal. 106. 32, 33. They angred him alſo at the waters of ſtrife, ſo that it went ill with Moſes for their ſakes. Becauſe they provoked his Spirit, ſo that he ſpake unadviſedly with his lips. Here was (ſaith he) plainly a traouction of evil from the Nation to Moſes their relative; for their ſakes he was puniſhed, but yet foraſmuch as Moſes himſelf had ſinned. But ſurely we may here ſay, Behold a new thing under the Sunne. This was ſcarce ever heard of before in the Church of God, ſo that it … too much honour to it, to confute it; yet ſomething muſt be ſaid, leſt words prevail, and ſimilitudes, when reaſons cannot. Not to meddle with any large explication of that paſſage in the Pſalm; If we conſult with Bellarmize and Genebrard, this place will no wayes ſerve his turn. For Bellarmine (inlocum.) would have the 33. verſe not to contain any ſinne of Moſes, as it he ſpake unadviſedly with his lips, but referreth that to Gods Decree or Purpoſe pronounced by his mouth, which was to deſtroy the Nations, as it followeth in the next verſe; which they did not do, affirming the Hebrew word cannot be applied to an unadviſed ſpeaking, or as it is rendred by ſome, ambiguous and doubtfull: Neither is it in the Text that God puniſhed Moſes for their ſakes, but as our Tranſlators, It went ill with Moſes for their ſakes; And this tranſlation Genebrard taketh notice of, as following the Hebrew, adding, that ſome expound it, not of any puniſhment God inflicted upon Moſes, but of that vexation, trouble and grief which he had, becauſe of their murmurings and rebellings againſt him. And it this be ſo, then here is not ſo much room for his opinion, as to ſet the ſole of its feet. But let it be granted, That Moſes was occaſionally puniſhed by the Iſraelites rebellion for his own ſinne: For who can deny but that God doth ſometimes take an occaſion from ſome mens ſinnes to puniſh others for their own ſinnes, as the Hebrews have a ſaying, eſpecially when related to one another, That in every puniſhment they undergo, there is an ounce of that Calf, which Aaron made, as if God did from that, take an occaſion to puniſh the Iſraelites for their other tranſgreſſions; yet this is no parallel to our caſe in hand; for here the Iſraelites were an occaſion to make Moſes ſinne, for which God was ſo angry with him, that he was not ſuffered to enter into the Land of Canan. But we are now ſpeaking of men, who are puniſhed by death, that yet never were occaſioned to ſinne by Adam, in the Adverſaries ſenſe. For the people of Iſrael were preſent with Moſes, and by their froward carriages did provoke him to that ſinfull paſſion; but Adam hath been dead ſome thouſands of years ſince. Who can ſay, It is Adam that ſtirreth me up, it is Adam that will not let me alone, but compelleth me to ſinne? Yea, how can Heathens and Pagans be ſaid to ſinne occaſionally by Adam, when they (happily) never heard that there was ſuch a man in the world? Beſides, Infants they are ſubject to death, What actual ſinne doth Adam produce the occaſion of to them? If then Adam were now alive, and Infants could be tempted to actual ſinnes, as Meſes was by the Iſraelites, then there had been more probability of his inſtance.
But it may be his ſecond example will be more commenſurated to our purpoſe, and that is from 1 King. 14 16. where it's ſaid, God would give Iſrael up, becauſe of the ſinnes of Jeroboam, who did ſinne, and made Iſrael to ſinne. Thus ſaith he, alluding to the words of the Apoſtle, By one man (Jeroboam) ſinne went out into all (Iſrael) and the curſe, captivity or death by ſinne; and ſo death went upon all men (of Iſrael) inaſmuch as all men (of Iſrael) have ſinned. But this is wholly to give up the cauſe to Pelagians, whoſe gloſſe yet of imitation he utterly rejecteth, though much more that which affirmeth, we are made properly and formally ſinners by him. (Anſwer to a Letter, pag. 54.) For how did Jereboam make all Iſrael ſinne? was not by his example, and in the fame ſinne of Idolatry, as he did? Now do we follow Adam in eating of the for bidden fruit, and ſo offend God in the ſame ſinne as he did? So that this was wholly by imitation; and therefore one generation did tranſmit this ſinne to anotherly example, till at laſt there was no more mention of it. But did Adam thus offend, and then Cain and others follow him in the like ſinne? He cannot then waſh his hands from the Pelagian Doctrine of original ſinne from Adam, only by imitation, if he adhere to this inftance. Again Jeroboam is ſaid to make Iſrael ſinne for ſome time only, while his memory and example had ſome influence, and it was the ſinne of the Iſraelites only, for many ſeparated themſelves from him, and went into the kingdom of Judah, that ſo they might not be polluted with that worſhip, as appeareth, 1 Chron. 11. 14. 16. whereas Adam's ſinne bringeth death upon all mankind, and this will endure to the end of the world; for the Apoſtle ſaith in the Text, In Adam all die. Beſides, This Author greſly contradicts himſelf; for at one time, he ſaith, God was ſ… angry for Adam's ſinne, that he indeed puniſhed men with death, yet but till Moſes his time, and then death came upon a new accout. At other times he makes it a puniſhment of all men, becauſe of Adam's ſinne. And indeed the Text we are upon doth evidently enforce this.
Furthermore, Death is ſaid to reign over all markind, to paſſe on all; and are not Infants part of the world? It is true, he ſaith, Children and Ideots that cannot commit actual ſinnes, death is no puniſhment to them, they die in their nature; but if there had been no ſinne, how could there have been ideots, and children that die in their Infancy? Certainly, that muſt be an immature death. Now although it be ſaid, That death is a conlequent of nature, yet immature death muſt needs be a puniſhment of ſinne; for ſo this Auther anſwereth that Text, Death is the wages of ſinne; The Apoſtle (ſaith he) primarily and …terally means the ſolemn…es, and cauſes, and infelicines, and … of temporal death, and not meerly the diſſolution, which is direct, no evil, but an in let to a better ſtate. (Anſw. to a Letter, pag. 87▪ )
… this diſcourſe of the occaſionality of death by Adam's ſinne, is … meer non-us, and fancy of his own, will appear by the oppoſite to Adam … compariſion with Chriſt. What was Chriſt onelyonly the occaſion of our righteouſneſs and life? Did God from Chriſts obedience take the occaſion only … us for our own obedience? who ſeeth not the abſurdity of this? Though therefore he doth ſuper…uſly overlook Calvin, Knox and the Scoich Preſbyterics in this point; yet I ſuppoſe he will bearken with more reverence to what the late Annotatour ſaith in this matter, Annotat in cap. 5. of the Romans.) for in his paraphraſe on the 12 Verſe, he makes death and mortality to come upon all men by Adam's diſobedience, becauſe all that were born after were ſinners, that is born after the likeneſs and image of Adam; And again on Verſe 14, death came on the world, becauſe all men are Adam's poſterity, and begotten after the image and ſimilitude of a ſinful parent. By this we ſee the cauſe of death is put upon that image and likeneſs we are now born in, to our ſinful parent, which is nothing elſ but our original corruption. Let not this conſideration of our ſinful ſoules and mortal bodies, paſs away before it hath wrought ſome affectionate influence upon our ſoules; Cogita temcrtuum brevi moriturum: Every pain, every …ch is a memento to eſſe hominem. That is an effectual expreſſion of Job cap. 17. 14. I ſaid to corruption thou art my father, and to the worm thou art my mother and ſiſter: You ſee your alliance and kindred, though never ſo great; it is your brother-worm your ſiſter-worm: Job giveth the wormes this title, becauſe his body was ſhortly to be conſumed by them, and thereby a moſt intimate conjunction with them would follow; Poſt Geneſim ſequitur Exodui, was an elegant alluſion of one of the Ancients; yea the life that we do live, is ſo full of miſeries, that Solomon accounteth it better not to have been born; and the Heathen ſaid, Quem Deus amat moritur juvenis, which ſhould humble us under the cauſe of this ſinne.
SECT. VI.
Q. Whether Death may not be attributed to mans conſtitution conſidered in his meer naturalls.
I Proceed to the ſecond and laſt Queſtion, which is; May not death be attributed to mans conſtitution conſidered in his meer naturals? Is there not a middle ſtate to be conceived between a ſtate of grace and ſinne, viz. a ſtate of pure naturals; by which death would have come upon mankind, though there had been no ſinne at all? This indeed is the ſigment of ſome Popiſh Writers, who make Adam upon his tranſgreſſion to be deprived of his ſupernaturals, and ſo caſt into his naturals; although generally with the Papiſts, this ſtate of pure naturals is but in the imagination only; they diſpute of ſuch things as poſſible, but de facto, they ſay man was created in holineſs, and after his fall he was plunged into original ſinne. Now the Socinians they do peremptorily diſpute for this condition of meer naturals, de facto, that Adam was created a meer man without either ſinne or holineſs, but in a middle neutral way, being capable of either as his free will ſhould determine him. This ſtate of meer nature is likewiſe a very pleaſing Doctrine to the late Writer ſo oftern mentioned, it helpeth him in many difficulties; Death paſſed upon all men, that is the generality of mankind, all that lived in their ſinne: The others that died before, died in their nature, not in their ſinne, neither Adam's nor their own, ſave only that Adam brought it upon them, or rather leſt it to them, himſelf being diſrobed of all that which could hinder it. Thus he. (Anſwer to a Letter pag. 49.) This is conſonant to thoſe who ſay (as Bellarmine and others) that man fallen and man ſtanding differ as a cloathed and and naked man; Adam was cloathed with grace, and other ſupernatural endowments, but when ſinning, he was diveſted of all theſe, and ſo left naked in his meer natural. Thus they hold this ſtate of meer naturals to be a ſtate of negation, not privation, God taking from man, not that which was a connatural perfection to him, but what was meerly gratuitous: The late Writer uſeth this comperiſon of Moſes his face ſhining, and then afterwards the withdrawing of this luſtre. Now as Moſes his face had the natural perfection of a face, though the glorious ſuperadditaments were removed; thus it is with man, though fallen, he hath his meer naturals ſtill, and ſo is not in a death of ſinne, or neceſſity of tranſgreſſing the Law of God; but though without the aid of ſupernaturals he cannot obtain the kingome of heaven, yet by theſe pure naturals he is free in his birth from any ſinful pollution, ſaith the known Adverſary to this truth. Thus he that calleth original ſinne a meer non ens, he layeth the foundation of his Diſcourſe upon a meer non entity; Now if you ask what cometh to man by theſe meer naturals, he will anſwer death, Yea that which is remarkable, is the long Catalogue of many ſad imperfections containing three or four Pages that is brought in by him, (Vnum Neceſſar. cap. 6. Sect. 7.) a great part whereof he ſaith is our natural impotency, and the other brought in by our own folly; As for that which is our natural impotency, man being thereby in body and ſoul ſo imperfect, it is (he ſaith) as if a man ſhould deſcribe the condition of a Mole, or a Bat; concerning whoſe imperfections no other cauſe is to be enquired of, but the Will of God, who giveth his gifts as he pleaſeth, and is unjuſt to no man, by giving or not giving any certain proportion of good things. To the ſame purpoſe he ſpeaketh alſo in another place, (further explicat. pag. 475.) Adam's ſinne left us in pure naturals, diſrobed of ſuch aides extraordinary as Adam had: But certainly there are few Readers, who ſhall conſider what is by him made to be the natural impotency of man in ſoul and body; but muſt conclude he is moſt injurious to the goodneſs, wiſdomè, and juſtice of God, in making man of ſuch miſerable pure naturals; yea that it is a poſition worſe then Manicheiſme; for the Manichees ſeeing ſuch evils upon mankind, attributed them to ſome evil principle: but this man layeth all upon the good and moſt holy God; It is Gods will alone, not mans inherent corruption, that expoſeth him to ſo many unſpeakable imperfections. It is well obſerved by Janſenius, who hath one Book only de ſtatu purae nature, oppoſing the Jeſuites and old Schoolmen in their ſigment upon a ſtate of meer naturals, that this opinion was brought into the Church of God, out of Ariſtotle, and that it is the principles of his Philoſophy, which have thus obſcured the true Doctrine of original ſinne. I ſhall breifly lay down ſome Arguments againſt any ſuch ſuppoſed condition of meer nature; from whence they ſay we have ignorance in the mind, rebellion againſt the Spirit, and alſo death it ſelf, but without ſinne. And
Arg. 1. The firſt is grounded upon a rule in reaſon, That every ſubject capable of two immediate contraries, muſt neceſſarily have one, or the other. A man muſt either be ſick or well, either alive or dead, there is no middle eſtate between them; thus it is with man, he muſt either be holy or ſinful, he muſt either be in a ſtate of grace, or a ſtate of iniquity: The Scripture giveth not the leaſt hint of any ſuch pure naturals. Indeed a man may in a metaphyſical manner have abſtracted thoughts of man, neither conſidering him as good or evil: in which ſenſe it is diſputed between Junius and Arminius, whether man in his meer naturals, or in a common conſideration, as man, neither looked upon as good or evil, be the object of predeſtination: but if we ſpeak of exiſtency, then there never was, or will be a man, but either muſt be a good tree or bad: for in ſuch a ſuſceptive ſubject, one of the immediate contraryes muſt needs inexiſt.
Secondly, The Scripture ſpeaketh of mans condition ſince Adam's fall, as a ſtate of privation not negation; When David confeſſed he was born in ſinne, Credo (ſaith learned Davenant on Col. cap. 2. 2.) hac verba non ferent commentum Jeſuiticum, in pur is naturalibus conceptus ſum, &c. for the Word of God deſcribeth us as blinded in our mind, that we are dead in ſinne, that we have a ſtony heart: all which argue that we have only impure naturals.
Thirdly, To hold death, diſeaſes, and ſoul miſeries, ſuch as grief, ignorance, difficulty to do good, &c. conſequentiall of nature is to attribute cruelty and injuſtice to God. This Auſtin of old urged the Pelagians with, How can an Infant new born be expoſed to ſuch miſeries, if there be no ſinne deſerving of it? What God may do to an innocent creature, how farre he may afflict him per modum ſimplicis cruciatus, though not poenae, by his ſovereign dominion, is not here to be diſputed? It is certain all theſe miſeries of mankind are by the Scripture attributed to ſinne; and ſhall we have ſuch hard thoughts of God, that the world ſhall be full of miſeries before ſinne?
4. Man as he is a man hath an inward deſire to be happy, and God onelyonly can be the happineſs of a rational ſoul. There is by nature an imbred deſire to an ultimate end, and therefore that God at firſt planted in man ſuch an appetite, vouchſafed him alſo a power to obtain this end. So that as we cannot conceive a man made at firſt without an inclination to this happineſs, ſo neither without inherent qualifications that would diſpoſe him thereunto; and this maketh any ſuch ſtate of pure naturals to be an impoſſible thing: for then God would not be the ultimate end of ſuch a man. And whereas the Schoolmen have brought in a diſtinction of finis naturalis and ſupernaturalis, of amor naturalis and ſupernaturalis, that God is the natural end, but not ſupernatural; that he may be loved with a natural love or ſupernatural: Theſe are meer cobwebs and niceties; for God is the ultimate end of man from his creation; and as the creatures were made for man, ſo man for God: neither can man love God, but by the help of Gods Spirit; even Adam in his integrity was inabled to love God, by his grace aſſiſting of him, and he that doth not love God upon ſuch motives, as the Scripture requireth, ſinneth, and ſo this amor naturalis is no more than a ſinne; it is cupiditas, not charitas; it is not a loving of God, as he ought to be loved.
Laſtly, This opinion of a third eſtate of meer naturals between holineſs and ſinne, muſt neceſſarily infer a third place after death, that is neither heaven or hell. For I would ask this Writer, whether one dying in his nature doth go to Heaven? he cannot, for he hath no holineſs; to hell he cannot, becauſe he hath no ſin. This puzzleth him exceedingly (Furth. Explic. p. 471.) for though he is favourable to that opinion of a third place, yet he dare not determine of any ſuch thing. To be ſure the Scripture is clear enough, that there are only two places after a mans death, that are our receptacles, either heaven or hell. This may ſuffice to inform our judgements herein.
Let us hear ſomething from this that may affect our hearts; for more is to be ſpoken to this point in the enſuing Diſcourſe. Is all mankind thus ſentenced to death? Are we as ſo many dead corpſe? This ſhould humble us, and make us low in our eyes; though a rich man, though a great man, yet a mortal man. Xerxes that potent King, looking from an high hill upon his numerous Army, fell a weeping, while he thought that within an hundred years there would not be one of them left: Oh (ſaith Hicrom in alluſion to this) that we could get up into ſome high Tower, and behold all the Kingdoms and Nations in the world, with every Inhabitant therin, and then conſider that within a ſhort time, there will not be one left! Mankind runneth in a torrent, one generation paſſeth away, and another ſucceedeth, yet how do theſe Ants buſie themſelves upon the earth, as if they were immortal? As men in a ſhip, whether they ſit or ſtand, they are ſtill drawing nigh to the haven. Thus it is with us, whether eating, drinking, buying or ſelling, we are haſtening to the grave. Hence
In the ſecond place, prepare and provide for death; happy is that man upon whom it may be ſaid, he doth patienter vivere & delectabiliter mori, live patiently, but die with delight. Think every day, yea hour, that is ſaid to thee, which was to Hezekiah, Set thy houſe (and much more thy ſoul) in order, for thou ſhalt die, and not live; for though we die, yet our ſins, nor our good and holy works die not, but will go to the grave with us, will go to hell, or to Heaven with us.