The harmony of the divine attributes in the contrivance and accomplishment of man's redemption by the Lord Jesus Christ, or, Discourses wherein is shewed how the wisdom, mercy, justice, holiness, power, and truth of God are glorified in that great and blessed work / by William Bates.

CHAP. III. (Book 3)

All Mankind is involv'd in Adam's guilt, and under the penal consequences that follow upon it. Adam the natural and moral Principle of Mankind. An hereditary Corruption is transmitted to all that are propagated from him. The account the Scripture gives of the Conveiance of it. 'Tis an innate Habit. Tis universal. Corrupt Nature contains the seeds of all Sins, though they do not shoot forth together. 'Tis voluntary and culpable. The permission of the Fall is suitable to the Wisdom, Holiness, and Good∣ness of God. The imputation of Adam's Sin to his Posterity is consistent with God's Justice.

THe Rebellion of the First Man against the great Creator, was a Sin of universal efficacy, that derives a guilt and stain to Mankind in all Ages of the World. The account the Scripture gives of it, is grounded on the relation which all men have to Adam as their natural and moral Principle.

1. Their Natural. God created one Man in the beginning, from whom all others derive their beings: And that the unity might be the more entire, he form'd of him that aid which was necessary for the communicating his kind to the world.* 1.1 He made of one Blood all Nations of Men, to dwell on the face of the earth. And as the whole race of Mankind was virtually in Adam's Loins, so it was presumed to give virtual consent to what he did. The Angels were created immediatly and distinctly, without de∣pendance

upon one another as to their Original; therefore when a great number revolted from God, the rest were not complicated in their Sin and Ruine. But when the first Man who was the Father of Man∣kind sinn'd, there was a Conspiracy of all the Sons of Adam in that Rebellion, and not one Subject left in his Obedience.

2. He was the moral Principle of Mankind. In the first Treaty between God and Man, Adam was consider'd not as a single person, but as caput gentis, and contracted for all his desccndants by ordinary generation. His Person was the Fountain of theirs, and his Will the representative of theirs. From hence his vast Progeny became a party in the Cove∣nant, and had a title to the benefits contain'd in it, upon his Obedience, and was liable to the Curse upon his violation of it. Upon this ground the Apostle institutes a parallel between Adam and Christ. That as by one Mans disobedience many were made sinners;* 1.2 so by the obedience of One, many were made righteous. As Christ in his Death on the Cross did not suffer as a private person, but as a surety and sponsor representing the whole Church, accor∣ding to the testimony of Scripture, If one died for all, then all were dead:* 1.3 so the first Adam who was the figure of him that was to come,* 1.4 in his Disobedience was esteem'd a publick Person, representing the whole race of Mankind; and by a just Law it was not restrain'd to himself, but is the Sin of the com∣mon nature. Adam broke the first link in the chain whereby Mankind was united to God, and all the other parts which depended upon it, are necessarily separated from him. From hence the Scripture saith,* 1.5 that by Nature we are Children of wrath, that

is, liable to punishment, and that hath relation to guilt.

And of this we have convincing Experience in the common Evils which afflict Mankind, before the commission of any actual Sin. The Cries of Infants who are only eloquent to grief, but dumb to all things els, discover that Miseries attend them. The Tears which are born with their Eyes, signifie they are come into a state of Sorrow. How many Troops of Deadly Diseases are ready to seize on them, immediatly after their Entrance into the World? So that 'tis apparent God deals with Man as an enemy, and therefore guilty of some great crime from his Birth.* 1.6 The Ignorance of this made the Heathens accuse Nature, and blaspheme God under that mask, as less kind and indulgent to Man than to the Creatures below him. They are not under so hard a Law of coming into the world. They are presently instructed to Swim, to Fly, to Run for their preservation. They are cloathed by Nature, and their Habits grow in proportion with their Bo∣dies, some with Feathers, some with Wool, others with Scales which are both Habit and Armour: But Man who is alone sensible of shame, is born naked, and though of a more delicate temper, is more ex∣posed to injuries by distemper'd Seasons, and utter∣ly unable to repel, or avoid the evils that encompass him. Now the account the Scripture gives of Ori∣ginal Sin silences all these complaints. Man is a Ttransgressor from the Womb, and how can he ex∣pect a favourable Reception into the Empire of an offended God? Briefly, Sometimes Death enters into the retirements of Nature, and changes the

Womb into a Grave, which proves that assoon as we partake of the human Nature, we are guilty of the Sin that is common to it; For the wages of Sin is Death.* 1.7 Adam in his innocent state had the Privi∣ledges of Immortality, but by him Sin entered into the world, and death by sin, and so death passed upon all men,* 1.8 as a just Sentence upon the guilty, for that all men have sinned.

2. An Hereditary Corruption is transmitted to all that naturally descend from him. If Adam had continued in his Obedience, the spiritual as well as the natural Life had been conveighed to his Chil∣dren, but for his Rebellion he lost his primitive rectitude, and contracted an universal Corruption; which he derives to all his Posterity. And as in a Disease there is the defect of Health, and a distem∣per of the humours that affects the Body; so in the depravation of Nature there is not the meer want of holiness, but a strong proclivity to sin. This pri∣vation of original Righteousness considerd as a Sin, is naturally from Adam, the principle of lapsed and corrupt Nature: But as a punishment, 'tis merito∣riously from him, and falls under the ordination of Divine Justice. Man ••ast it away, and God righte∣ously refuses to restore it. 'Tis a sollicitous imper∣tinency to enquire n••cely about the manner of con∣veying this universal Corruption. For the bare knowledg o•• it is ineffectual to the cure. And what greater folly than to make our own evils the object of simple Speculation. I shall consider only that general account of it, which is set down in the Scripture.

'Tis the universal and unchangable Law of Na∣ture, that every thing produce its like, not only in

regard of the same nature that is propagated from one individual to another, without a change of the species, but in respect of the qualities with which that nature is eminently affected. This is visible in the several kinds of Creatures in the world, they all preserve the nature of the principle from whence they are derived, and retain the vein of their original, the quality of their extraction. Thus our Saviour tells us that the fruit partakes of the rottenness of the tree: and whatever is born of the flesh, is flesh.* 1.9 The title of Flesh doth not signifie the material part of our humanity, but the Corruption of Sin with which the whole nature is infected. This is evident by the description the Apostle gives of it;* 1.10 That the flesh is not subject to the Law of God, and that which ag∣gravates the evil is, that it can't be. Sinful Corrup∣tion is exprest by this title, partly in regard it is transmitted by the way of carnal propagation: Be∣hold I was shapen in iniquity,* 1.11 and in Sin did my mo∣ther conceive me; And partly in regard 'tis exercised by the carnal members. This Corruption is a poison so subtile, that it pierces into all the powers of the Soul; so contagious, that it infects all the Actions; so obstinate, that only Omnipotent Grace can heal it. More particularly;

1. 'Tis an innate Habit, not meerly acquir'd by Imitation. The root of bitterness is planted in the Humane Nature, and produces its fruits in the various seasons of Life. No age is free from its working; Every imagination of the thoughts of Mans heart are only evil,* 1.12 and continually evil. We see this verified in Children, when the most early acts of their Reason, and the first in∣stances

of their apprehension are in Sin. If we ascend higher, and consider Man in his Infant-state, the vi∣cious inclinations which appear in the Cradle, the violent motions of anger which disturbs Sucklings, their endeavour to exercise a weak revenge on those that displease them, convince us that the Corruption is natural, and proceeds from an in∣fected Original.

* 1.132. As 'tis Natural, so Universal. Who can bring a clean thing out of an unclean? That is, How can a Righteous person be born of a Sinner? The An∣swer is peremptory, Not one. The Fountain was poison'd in Adam, and all the Streams partake of the infection. All that are derived from him in a natural way, and have a relation to him as their common father, are sharers in this depravation. What difference soever there is in their Climates, Colours and external conditions of life, yet the blood from whence they spring taints them all.

3. Corrupt Nature is pregnant with the seeds of all Sin, although they do not shoot forth together: And for this several accounts may be given. 1. Al∣though all Sins agree in their cause and end, yet some are contrary in their exercise. 2. The hu∣mane spirit is not capable of many Passions in their height at the same time; and 'tis the art of our spiritual Enemies to suit their Temptations to the ca∣pacity of Man. 3. As the same Poison produces different effects in different Bodies, according to those various Humours which are predominant in them; so the same Corruption of Nature works va∣riously according to the different tempers of Men. For although the conception of Sin depends imme∣diatly upon the Soul, yet to the bringing of it

forth, the concurrence of the external Faculties is requisite. Thus a Voluptuary who is restrain'd from the gross acts of Sensuality by a Disease, or Age, may be as vicious in his Desires, as another who follows the pernicious swing of his Appetite, ha∣ving a vigorous Complexion. Briefly, The variety of circumstances, by which the inward corruption is excited and drawn forth, makes a great difference as to the open and visible acts of it. Thus an ambitious person who uses Clemency to accomplish his design, would exercise Cruelty if 'twere necessary to his end.

'Tis true, some are really more temperate, and exempted from the tyranny of the flesh than others; Cicero was more vertuous than Catiline, and Socrates than Aristophanes: But these are priviledged persons, in whom the efficacy of Divine Providence either by forming them in the Womb, or in their Education, or by conducting them in their maturer Age, hath corrected the malignity of Nature. All men have sinn'd and come short of the glory of God's image.* 1.14 And that Sin breaks not forth so outragi∣ously in some as in others, the restraint is from an higher Principle, than common and corrupt Na∣ture.

4. This Corruption although natural, yet 'tis Voluntary and Culpable.

1. Voluntary: All Habits receive their character from those acts by which they are produced, and as the Disobedience of Adam was voluntary, so is the Depravation that sprung from it. 2. 'Tis inherent in the Will. If Adam had derived a Leprosie to all Men, it were an involuntary evil: Because the Dis∣eases of the Body are forreign to the Soul; But when the Corruption invades the internal Faculties,

'tis denominated from the subject wherein 'tis seated. 3. 'Tis the voluntary cause of actual Sins; and if the acts proceeding from this corruption are volun∣tary the principle must be of the same nature.

2. 'Tis Culpable. The formality of Sin consists in its opposition to the Law, according to the defini∣tion of the Apostle, Sin is a transgression of the Law. Now the Law requires an entire rectitude in all the Faculties. It condemns corrupt inclinations, the originals as well as the acts of Sin. Besides, Con∣cupiscence was not inherent in the humane Nature in its Creation, but was contracted by the Fall. The Soul is stript of its native Righteousness and Holi∣ness, and is invested with contrary qualities. There is as great a difference between the corruption of the Soul in its degenerate state, and its primitive puri∣ty, as between the loathsomness of a Carcass, and the beauty of a living Body. Sad change! and to be lamented with tears of confusion.

That the Sin of Adam should be so fatal to all his Posterity, is the most difficult part in the whole or∣der of Divine Providence. Nothing more offends carnal Reason, which forms many specious Objecti∣ons against it. I will briefly consider them.

Since God saw that Adam would not resist the Temptation, and that upon his Fall, the whole race of Mankind, which he supported as the foundation, would sink into ruine, Why did he not confirm him against it, was it not within his Power, and more suitable to his Wisdome, Holiness, and Goodness?

To this I answer.

1. The Divine Power could have preserved Man in his Integrity, either by laying a restraint on the apostate Angels, that they should never have made

an attempt upon him; or by keeping the Under∣standing waking and vigilant, to discover the danger of the Temptation, and by fortifying the Will, and rendring it impenetrable to the fiery darts of Satan, without any prejudice to its freedom. For that doth not consist in an absolute Indifference, but in a judicious and deliberate choice; so that when the Soul is not led by a blind instinct, nor forc'd by a forreign power,* 1.15 but embraces what it knows and approves, it then enjoyes the most true Liberty. Thus in the glorified Spirits above, by the full and constant Light of the Mind, the Will is indeclina∣bly fixt upon its supreme Good, and this is its Crown and Perfection.

2. It was most suitable to the Divine Wisdom, to leave Man to stand or fall by his own choice:

1. To discover the necessary dependance of all Second Causes upon the first. No Creature is ab∣solutely impeccable, but the most perfect is liable to imperfection. He that is essentially, is only unchange∣ably Good. Infinite Goodness alone excludes all possibility of receiving Corruption. The Fall of Angels and Man convince us, that there is one sole Beeing, immutably Pure and Holy, on whom all de∣pend, and without whose Influence they cannot be, or must be eternally miserable.

2. 'Twas very fit that Adam should be first in a state of trial, before he was confirm'd in his Happi∣ness. The reason of it is clear, he was left to his own judgment and election, that Obedience might be his choice, and in the performance of it, he might acquire a title to the reward. A determining ver∣tue over him had crost the end of his Creation, which was to glorifie God in a free manner. There∣fore

in Paradise there were amiable objects to allure the lower Faculties, before they were disordered by Sin. The forbidden Fruit had beauty to invite the Eye, and sweetness to delight the Palate. And if upon the competition of the Sensual with the Intel∣lectual Good he had re••ected the one and chose the other, he had been rais'd to an unchangeable state; his Innocence had been crown'd with Perseverance. As the Angels who continued in their Duty, when the rest revolted, are finally establisht in their In∣tegrity and Felicity. And the Apostle gives us an account of this order, when he tells us, That was first which was natural,* 1.16 then that which is spiritual and supernatural▪ Man was created in a state of per∣fection, but 'twas natural, therefore mutable, the confirming of him immediatly had been Grace, which belongs to a more excellent Dispensation. Now to bring Man from not being to a supernatural state, without trial of the middle state of Nature, was not so congruous to the Divine Wisdome.

3. The permission of the Fall doth not reflect on the Divine Purity; For

1. Man was made Upright; He had no inward Corruption to betray him; There was Antidote enough in his Nature to expel the strongest Tempta∣tion.

2. God was not bound to hinder the commission of Sin: 'Tis a true Maxime, that in debitis causa d••fici∣ens efficit moraliter: But God is not only free from subjection to a Law, as having no Superiour, but was under no voluntary Obligation by Promise to prevent the Fall.

3. Neither doth that first Act of Sin reflect on Gods unspotted Providence which suffer'd it, as if

Sin were in any degree allowed by Him. The Holy Law which God gave to direct Man, the terrible Threatning annext to warn him, declare his irre∣concileable Hatred against Sin. He permits innu∣merable Sins every day, ye•• He is as jealous of the Honour of his Holiness now, as in the beginning. 'Tis the worst impiety for the Sinner to think God like himself, as if he took complacency in sin,* 1.17 because he is silent for a time and suffers the commission of it. In the next state he will fully vindicate his Glory, and convince the whole World of his eternal aversation from sin, by inflicting on sinners the most dreadful and durable torments.

4. The goodness of God is not disparag'd by per∣mitting the fall: This appears by considering,

1. That God bestowed on Man an excellent being, and a happiness that might satisfie his nature, con∣sider'd as humane, or holy. But he perverted the favours of God, to his dishonour, and this doth not lessen the goodness that gave them. 'Tis unreaso∣nable to judg of the value of a Benefit, by the in∣grateful abuse of the receiver, and not from its own nature. 'Tis a chosen Misery that is come upon Man, and not to be imputed to any defect of the Divine Goodness.

2. God is infinitely Good notwithstanding the entrance of Sin and Misery into the World. We must distinguish between natural and voluntary agents. Natural agents have no power to suspend their acts, but are entirely determin'd, and their Operations are ad extremum virium, to the utmost of their efficacy. If there were infinite degrees of Heat, there would be no Cold, it being overcome by the force of its contrary. But God is a wise and free

Agent, and as he is Infinite in Goodness; so the exercise of it is voluntary, and only so far as he pleases.

3. God is an omnipotent Good, and 'tis his pecu∣liar glory to bring Good out of Evil, that by the opposition and lustre of Contraries, his Goodness might be the more conspicuous. To speak strictly, Sin is the only evil in the world: for all the rest which appear so to our fancies and appetites, are either absolutely good, or upon the supposal of Sin: viz. either for the reformation of Sinners, or for the ruine of the Obstinate. Now the Evil of Sin God permitted as a fit o••casion for the more glorious discovery of his Attributes, in sending his Son into the world to repair his Image which was defac'd, and to raise Man from an Earthly to Celestial Happiness. I shall conclude with the excellent Answer of St. Austin to the adversary of the Law and the Pro∣phets: Quibus autem videter sic hominem fieri debuisse, ut peccare nollet,* 1.18 non eis displiceat sic esse factum, ut non peccare posset, si nollet. Nunquid enim si melior esset qui no•• posset peccare, ideo non benefactus est qui posset & non peccare? An vero usque adeo d••s••ipiendum est, ut homo videat melius aliquid fieri debuisse, & hoc Deum vidisse non putet? Aut putet vidisse, & credat facere noluisse? Aut voluisse quidem & minime potuisse? Avertat hoc Deus a Cordibus piorum. The substance of which is; that 'tis an impious folly to imagine that God was either defective in wisdom, not to know what was the best state for man in his Creation; or defective in goodness, that knowing it, he would not confer it up∣on him; or defective in power, that willing, he was unable to make him better.

There is another Objection vehemently urg'd, that

the imputation of Adam's sin to all his posterity who were not existent at that time, and did not give their personal consent to the treaty between God and him, is inconsistent with Justice; To this I answer.

1. The terms of the first Covenant are such, that the common Reason of Mankind cannot justly refuse. For suppose all the Progeny of Adam had appear'd with him before their Creator, and this had been propounded, that God would make an agreement with their common father on their behalf, That if he continued in his Obedience, they should enjoy a happy Immortality; if he declin'd from it, they should be depriv'd of Blessedness. What shadow of exception can be form'd against this proposal? For God who is the Master of his own favours, and gives them upon what terms he pleases, might upon their refusal have justly annihilated them. The Command was equal, and his Obedience for all was as easie, as that of every particular person for himself.

Besides, Adam was as much concern'd to observe the Conditions of the Covenant, for securing his own interest, as theirs, and after a short time of trial they should be confirm'd in their Blessedness. By all which 'tis apparent how reasonable the con∣ditions of the original Agreement between God and Man are.

2. God hath a power over our Wills superiour to that we our selves have. If God offers a Covenant to the Creature, the terms being equal, it becomes a Law, and consent is due as an act of Obedience. And if a Community may appoint one of their num∣ber to be their Representative, to transact affairs of the greatest moment, and according to his manage∣ment,

the benefit, or damage, shall accrue to them; may not God who hath a supreme dominion over us, constitute Adam the Representative of Mankind, and unite the consent of all in his general Will,* 1.19 so that as he fulfilled or neglected his Duty, they should be happy or miserable? This Consideration alone, that the First Covenant was order'd by God, may per∣fectly satisfie all enquiries. As Salvian having confest his Ignorance of the reasons of some disposi∣tions of Providence, silences all Objections with this; Nihil in hac re opus est aliqiud audire,* 1.20 satis sit pro uni∣versis rationibus Author Deus. Neither is this a meer extrinsick Argument, as Authority usually is, be∣cause there is an intrinsick reason of this Authority, the absolute Rectitude and Justice of Gods nature, Who is righteous in all his waies, and holy in all his works.* 1.21

Notes

• * 1.1

  Acts 17.26.
• * 1.2

  Rom. 5.19.
• * 1.3

  2 Cor. 5.15.
• * 1.4

  Rom. 5.14.
• * 1.5

  Eph. 2.3.
• * 1.6

  Ut non fit aestimare Pa∣rens melior homini, an tristior nover∣ca fuerit. Plin. Pr••l. l. 7.
• * 1.7

  Rom. 6.23.
• * 1.8

  Rom. 5.12, 14, 17.
• * 1.9

  Mat. 7.18. John 3.6.
• * 1.10

  Rom. 8.7.
• * 1.11

  Psal. 51.5.
• * 1.12

  Gen. 6.5.
• * 1.13

  Job. 14.4.
• * 1.14

  Rom. 3.23.
• * 1.15

  Quando Ani∣ma tanta satiabitur visione, & tanta inflam∣mabitur Cha∣ritate superio∣ris boni, ut ad seipsam sibi placendo de∣ficere ab illius dilectione non possit, Aug. Lib. 4. cont. Jul.
• * 1.16

  1 Cor. 15.46
• * 1.17

  Psal. 50.21.
• * 1.18

  Contra adver. ••eg. & Proph. Lib. 1. c. 14.
• * 1.19

  Vid. Ward de Peccat. origin.
• * 1.20

  Salv. lib. 3. De Prov.
• * 1.21

  Psal. 145.17.