A treatise of original sin ... proving that it is, by pregnant texts of Scripture vindicated from false glosses / by Anthony Burgess.

SECT. I.

GAL. 3. 24.

But the Scripture hath concluded all under sinne, that the promise by faith of Jesus Christ, might be given to them that believe.

THe Apostle having made an Objection against himself, vers. 21. Is the Law then against the promises of God? He answereth it,

1. With a detestation (God forbid.)

2. He sheweth wherein the Law is so farre from being contra∣ry, that it is subservient to the Gospel. Only we must distinguish of the use of the Law, which is per se, and which is per accidens; The use of the Law per se is to give eternal life to such who have a perfect con∣formity thereunto; but per accidens, when it meeteth with lapsed man, who must needs be cursed by it, because he is so farre from continuing in all the du∣ties thereof, that he is not able to fulfill perfectly one iota or tittle thereof, therefore it provoketh us to seek out for a Saviour, as a man arrested for debt, enquireth for some friend, or surety to deliver him.

Now this subservient use of the Law is expressed in the Text mentioned, wherein you have the condition of mankind declared (viz.) That they are shut up under sinne.

2. The Universality, All.

3. The Cause appointing and declaring of this, The Scripture.

4. The final Cause, That the promise, &c.

Let us briefly open the particulars. And

First, The Condition of man is said to be shut up under sinne, or concluded, it is a Metaphor from those malefactors that are shut up in a prison, and cannot come forth; So that the word implieth partly the condemnation that is upon all mankind, and partly the impossibility to escape it; and then whereas it is said, under sinne, that denoteth both the guilt of it, and the dominion of it, and that both original sinne and actual, for both are comprehended herein, else Infants would be excluded from having an interest in Christ, for whosoever

are brought to Christ are necessarily supposed to be in a state of sinne. Hence

In the second place, there is the Universality 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is more emphati∣cal then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, All things, not all men; This expression is used, to shew, that not only all men, but all their actions, studies, endeavours, every thing belong∣ing to them (as it were) is thus sinfull and damnable, although Grotius maketh the Substantive understood to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

In the third place, we have the Cause appointing and declaring of this, and that is the Scripture. It is usual to attribute those things which belong to God unto the Scripture, because that is the sentence of God that declareth the will of God; Thus Gal. 3. 8. The Scripture fore-seeing, that God would justifie the Heathen, &c. that is, God by his Word fore-telling what he would do: Thus Rom. 9. 17. The Scripture saith unto Pharaoh, For this same purpose have I raised thee up, &c. that is, God by the Scripture manifested his will and purpose con∣cerning Pharaoh; So that in this place, we are to conceive of God wisely and righ∣teously ordering this way, that all mankind shall fall into a stat of sin & condem∣nation, that so a way may be made open for the advancement of the grace of the Gospel, Not that God did necessitate Adam to sinne, or did infuse any evil into him, but be falling by his own voluntary transgression, and thereby plunging all his posterity into this wretched estate, God who could have prevented this fall of Adam, did not, because not bound to it, give him that grace, which would actually have confirmed him, although he bestowed on him grace sufficient enough, to inable him to stand; God (I say) did righteously and wisely permit this fall of his, thereby to work out a greater good, then the sinne of Adam could be an evil▪ Thus God may be called the cause appointing and ordering of all this evil of mankind, partly permissivè by leaving Adam to his own will, and partly directivè, and ordinativè, being not a bare spectator or sufferer of this apostasie, but also a righteous director and ordainer of it to blessed and heavenly ends. Though therefore God is here said to shut up all mankind into this prison, yet he is no more cause of the evil, which brought this desolation, then a Magistrate is of the wickedness of such a Malefactor, whom he throweth into prison; Yea Gods ordering of this fall of Adam unto such righteous ends, doth therein demonstrate his Mercy and his Justice: So that although sinne be evil, yet the punishing of this is good, as also the working of a better good, then the evil is evil, is a demonstration of the infinite wisdom of God. As God doth it thus, as the chief cause, so the Scripture is said to shut us up under sinne instrumentally, because that declareth the curse of God due unto us: And that upon a two-fold account, both because of the actual impieties all do com∣mit, as also because of that original filthiness and pollution we are born in.

Now it is my purpose to treat of Gods righteous dispensation towards man∣kind in this particular only, because some do rise up with great zeal, for the righteousness, honour and glory of God in this point, as if the Doctrine deli∣vered by the Orthodox herein, were altogether injurious and derogatory to him: Hence the late known Adversary to this fundamental Truth about original sinne, delivers himself thus (Answer to a Letter, pag. 23, 24)

To say that for Adam's sinne it is just in God to condemn Infants to the eternal flames of hell; and to say, that concupiscence or natural inclinations, before they passe unto act could bring eternal condemnation, &c. are two such horrid propo∣sitions, that if any Church in the world would expresly affirme them, I for my part should think it unlawfull to communicate with her in the defence, or profession of either, and think it would be the greatest temptation in the world to make men not to love God, of whom they speak such horrid things.

Thus he most horribly. Now although these two Propositions are set down by him odiously and captiously, not fully expressing the Doctrine of

the Reformed Churches, yet it is plain, that he striketh at those Positions, which are for the substance of them maintained by all Protestant Churches, and doth thereby publiquely professe his separation from, and non-communion with all Protestant Churches, and particularly with the Church of England, in that 9^th Article, which he doth so cruelly tear and mangle, that it may not appear to be what indeed it is.

Our work therefore shall be from this Text, to declare from Scripture-ground the holiness, wisdome and righteousness of God in his proceedings thus with mankind for Adam's sinne: For although all grown persons are shut up under actual sins, as well as original, yet here is comprehended both, seeing it doth extend to all that may have salvation by Christ, out of which number In∣fants are not to be excluded. Therefore Bellarmine bringeth this Text amongst others, to prove that there is an original sinne that all are born in. And so we observe,

That God for righteous and wise ends manifested in the Scripture, hath shut up all mankind in a state of sinne and damnation: That God who could have preserved Adam in the state of happinesse, and continued it to all his posterity, so that thereby no sinne or condemnation, would have come upon any one man (for there would then none have done evil, no not one) hath ordered the contrary way, suffering man to fall, and thereby all mankind to be in a state of condemnation, whereby also sin is so predominant, that now there is none that doth good, no not one. The Scripture doth in other places with much exactnesse and diligence take notice of the proceeding of God in this way, as Rom. 3. 9. The Apostle dividing all mankind into Jews and Gentiles, sheweth, that though there may be many differences in several respects, yet as to a state of sin by nature and so a necessity of justification by Christ all were alike; Therefore saith he, We have before proved, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The word is very emphatical, some make it to charge, complain, and in an heavy manner to accuse; So that to be by nature of our selves in a state of wrath, not being able without the grace of Christ, to avoid this condemnation, is the greatest guilt that we can be charged with: It ought not to seem a light and contemptible thing that we come thus cursed in the world; But because men may be accused falsly, and the Pelagians charge us with laying a false curse upon mankind; hence the Greek word signifieth more (viz.) so to charge a thing upon a man, as by strong reasons to prove it, to shew clearly the causes and grounds of it. therefore our Translators ren∣der it. We have before proved; So that the Apostles meaning is, We have not only said thus, but we have proved; A Metaphor (say some) from those who have cast up their accounts, and upon exact consideration do conclude, this is the summe: But what is that he hath proved, even that all are under sinne, not only actual, for many were not guilty of those actual sinnes he enu∣merateth, but under a state of sinne, they could not avoid it, because of the corrupt nature they bring with them into the world. Therefore Contzer the Jesuite (Comment in Rom. cap. 3. Quaest. 3.) making this Question, How the Apostle could affirm those following sins reckoned by the Apostle of all men, after he had given several interpretations, concludeth, that that is the best exposition, and most consonant to the Text, as also the scope of the Apo∣stle, and most apt to resell heresies, which understandeth it of all men, in re∣spect of their nature and originals, and by their works are made more sinfull; for seeing all are under original sinne, and by nature children of wrath, when by age they can actually sinne, they stirre up this hereditary evil in them, That there is none righteous: neither the Jew by the Mosaical Law, nor the Gentile by the Heathen Law. Thus even a Jesuite, which may exceedingly shame our Britannus Coluber, as Pelagius of old was called, and may be transmitted to such who are guilty of Pelagius his errour by imitation. Now that this Exposi∣tion

given is most consonant to the Apostles scope, is plain, because if he did not so conclude by his Disputation, That every one naturally, not one except∣ed was thus under sinne, then such exempted ones would not need justification by Christ: Therefore observe at vers. 19. how universally he expresseth him∣self, That every mouth might be stopped; It is taken from a guilty malefactor, whose faults are so evidently proved, that he cannot tell what to say, he is con∣demned in his own conscience; and thus ought every one to be, partly by Scri∣pture, and partly by experience so fully convinced of his native-pollution and sinfulness, that he cannot in the least manner boast of himself, attribute any thing to his own power, or complain of God; The Metaphor is either from a beast that hath a muzzle or bridle put in his mouth; or as Chrysostom from the torrent and streams of water, which running violently are damned up; And this denoteth how readily and impetuously a man is carried out to justifie himself, to deny any such original pollution, to quarrel and expostulate with God: So that this being Gods end in suffering mankind to fall into this con∣demned estate, even to stop mens mouths, to convince them to humble them; How inexcusable are those, who from this very dispensation do take occasion to open their mouths, and to plead the more pertinaciously for themselves? The other general expression is no lesse observable, That all the world may become guilty before God: Oh the impudence of those fore-heads that dare plead, not guilty, as to a considerable part of the world! But this of the Apostle is a very thunderbolt; for the expression is taken from the malefactor who is found guilty, and so lieth at the mercy of the Judge; If he looketh upon his own demerits, he can expect nothing but condemnation; How happy were it, if such who abound in Disputations for mans innocency by nature, would at last turn it into holy accusations, confesse themselves guilty, justifie God, and go out of themselves, for if they be any of this world, they must acknowledge themselves in this guilt, which is not only actual, but original also? Hence at vers. 23. All are said to come short of the glory of God; By the glory of God some mean Eternal life, the glory God will bestow upon us; The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is taken from those who runne in a race, and fall short of the victory, being left behind by those who out-runne them, and this word signifieth how that men, while by their natural strength they labour, and runne, and weary themselves, expecting to obtain happiness, all is but in vain, for they fall short of glory. Others understand it of grace, which is glory begun; every man by nature is destitute of grace: Some understand it of glorying, No man hath occasion to glory before God, because he is wholly corrupt: Others of God himself, for with the Jews God is called Haccaved, the glory. Lastly, Some of that Image of God, in which man was created: All these Interpretations do necessarily suppose one another, and therefore by it is plainly demon∣strated the sinfull, wretched and impotent condition that every man is born in.

Another passage taking notice of this proceeding of God, to suffer all men to become in a guilty estate, that way thereby may be made for the advance∣ment of his grace, is Rom. 11. 32. where the Apostle treating of that sublime and high mystery, why God did break off the natural branches for their un∣belief, and graft in others, he saith, God hath shut up all under unbelief, that be might have mercy on all; This indeed doth directly and chiefly speak of actual sinne, therefore it is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, unbelief, or disobedience, yet indi∣rectly and by consequence, there is supposed the bitter root of this rebellion, which is both in Jew and Gentile; now the Apostle saith, God shut up all in this, or into this, for it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Greek word implieth, That God hath shut them up all together; As if a Judge should shut up many malefactors to∣gether in a dark dungeon; and because the Apostle is speaking of a very great

mystery herein, why God should by his free grace deliver some out of this prison, and leave others therin, we see how pathetically and powerfully he breaketh out into a divine acclamation, concerning the incomprehensible judgements and ways of God, as being that only which may silence all our humane reasonings in these cases; There being no more certain way to become foolish and corrupt in our imaginations, then when we do presumptuously adventure to judge of Gods proceedings according to our limited capacities; for as it is with a man that shall fix his eyes too much upon the dazeling Sunne, he is so farre from behold∣ing the nature of it, that he doth rather lose that ability to see which he had before: Thus when men will too arrogantly dive into the reasons of Gods di∣spensations towards mankind, he is so farre from getting a full knowledge thereof, that many times for his pride he is left by God, and those abilities which he had before are blasted. Let us therefore with the Apostle in matters of this nature, say, How unsearchable are his judgements, and his wayes past finding out? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Metaphor from those subtil beasts that leave 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, no footsteps if possibly they can, that so they may not be found out. In this point therefore concerning original sinne content thy self with the revelation of the Doctrine, that it is so, and conclude, there is no iniquity or injustice with God, though this transcend thy investigation of it; For as it is impossible for a man to catch hold of his own shadow, but the more he stretchedth out to take it, the farther it flieth from him; So it's concerning the Nature, Attributes and wayes of God, the more we think to apprehend them, the higher they soar from our reach; But of this more in the prosecution of the point.