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

SECT. II.

Propositions to direct us about this great Point of Gods proceedings, as to the matter of Original Sinne.

VVE are to treat on Gods righteous proceedings, as to the matter of original sinne, and that we may be the better directed herein, Let us lay down these Propositions:

First, He that would not dangerously erre about this fundamental truth, must take heed of yeelding himself up to humane and philosophical arguments. A man that would rightly know the magnitude of the Sunne, must not judge by his sense, but by an artificial instrument, for the principles of art will correct sense; So he that will fully understand the wisdom and righteousness of God in invol∣ving all mankind in Adam's sinne must not judge by humane reasons, but Scri∣pture demonstrations, for the principles of faith, will rectifie those of reason; So that if you ask, What is the bitter root of all that bitter fruit (I mean cor∣rupt doctrinal opinions about original sinne?) We may readily answer, The inordinate attending to humane reasonings; As the Pelagians of old did first urge Reason, and then Authority of Scripture, whereas that Embleme of Na∣zianzene is alwayes to be remembred, Theologia nostra est Pythagorica, our Di∣vinity is Pythagorical, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Thus saith the Lord, is in stead of all scienti∣fical demonstrations. The Pelagians and their followers are much alike in the point of original sinne, as the Arians and Socinians in the matter of the Deity of Christ; As the Socinians call the Deity of Christ, Somnium Athanasii Athanasius his dream, so do these original sinne, Augustine's figment; As they say, The Fathers before Athanasius his time, and the Council of Nice spake more temperately about the Trinity, so do these also of the Ancients before Austin's time concerning original sinne. And as there are one or two philosophical

principles, which plunged them into those damnable heresies about the Tri∣nity, and Christ's Deity (viz.) That, Qua sunt eadem uni tertio sunt eadem inter se, and, Vna subsistentia non potest terminare duas naturas, one subsisten∣cy cannot terminate two natures; So that Rule, Omne peccatum est voluntarium, Every sinne must be voluntary is the very foundation, upon which all errours about original sinne are superstructed. If then we would be guided into the truth, let us become humble Disciples of Christ, hearkning to what the Word saith of our condition by nature, and there be established, though reason like Job's wife tempt thee to charge God foolishly: It is true, we may by reason defend the justice of God in these proceedings, but it must be reason built upon faith, not faith upon reason; let faith lay the foundation, then reason may confirme and adorne. It is Stella his comparison, Takes the mould of the earth from the root of the tree, that is decaying, and put your compost and dung to it, and after that throw in your would again, and then that will be exceedingly ad∣vantagious to help the fruitfulness of the tree, which was an impediment before: Thus reason superadded will illustrate faith, whereas if laid as a foundation∣stone, it will indanger all. But that which doth for the most part corrupt us, is, We first receive opinions according to humane perswasions, and then going to the Scripture, we think that speaketh according to our prepossessed imagina∣tions. Philosophers were the Patriarches of Heretiques; Placonical Phylosophy in the Fathers, and Aristotelical in the Schoolemen hath wonderfully debased the pure gold of divine truths.

2. He that would not dangerously erre in this necessary point, he must mortifie self∣love, he must above all things take breed of a self-righteousness and self-admiration: For our corruption herein, is, that which maketh us to judge every thing unjust in God that is not pleasing to us; we will rather naturally accuse God a thousand times over, then accuse or condemne our selves; As the love of God had su∣preme dominion in Adam's heart while in the state of integrity, so in man fallen on the contrary, self-love is that which keepeth the principality in our souls; so that whatsoever we now love, it is because we love our selves; Why doth the covetous man love wealth, but because he loveth himself? Why doth the ambitious man honours, the voluptuous man pleasures, but because he loveth himself? yea this extends to God also, we love nothing of God, but for our selves, as if God were for us, not we for God; Hence it is that we would have a god like us; we make an Idol-god in our hearts instead of the true God; That which God chargeth upon some sinners, Psal. 50. 21. is true of all by na∣ture, Thou thoughtest I was such an one as thy self; now this is the rotten core in every mans heart; we think God to be like our selves, to do as we would have him do, and therefore we make that injustice in him, which we would not have him do; No wonder then, if men be generally so averse to this Truth about original sinne, for how can a man be naturally willing that this should be true, I am born in a state of sinne, I am by nature a child of wrath? Can such a bitter pill as this be easily swallowed down? how stiffely will men dispute and cavil ere they will be convinced of this? Deformed faces are not willing to look in this glass: Therefore it is a good similitude which Cortesius the Schooleman (2. Sentent. distinc. 7. pag. 48. who affecteth to turn all School-language into a polite flile,) useth concerning Pelagians denying original sinne, he compareth them to Dogs that cannot endure the halter they are tied by, and therefore all their endeavour is to gnaw the cord in pieces, that they may runne loose, Thus (saith he) do these corrupt Doctors, they are unwilling to be bound in this chain: No man can endure this cord, whereby folly is bound up in his heart, and therefore they strive to teare it in pieces; They would gladly believe there is no such thing, but the Scripture-truth will abide firme, whether thou believest it or not; Thou art by nature in an undone and a damnable estate,

whether thou will be perswaded of it or no. Therefore

In the third place, Seeing this Doctrine of original sinne and Gods procee∣dings therein are principally made known to us by Scripture-revelation; It is our wisdome to keep close to what is written, and not to give way to such curious Disputations that will never have an end: If so be the disciples of Plato would silence themselves with this, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, here Plato doth command us to stay, to rest and dispute no further; if (I say) this would im∣mediately stop their mouthes, how much more should the command of God and Christ, when we can say, here Christ hath commanded us to enquire no further? It is not therefore with divine truths, as it is with philosophical, for with the latter, though we know Aristotle saith so, yet we may enquire into the truth of it, but in Theological things, if it appear God hath said this, then we must not judge but believe; so that it is a learned ignorance, when we affect not to know above what is written. It is a good resolution of Luthers, (In cup. Genes. 6.) I follow (saith he) alwayes this rule, that I may avoid those Questi∣ons which may draw me up to the throne of Gods supreme Majesty; Melius & tutius est ad praesepe Christ hominis consistere; It is better and safer to stand at the manager of Christ as man; For this end we have Elihu and God himself at last humbling Job, who had disputed the righteous proceedings of God too pre∣sumptuously, by the consideration of Gods transcendent greatness to mans capacity, yea by these natural things, convincing him of his infirmity which we see very day as the rain and thunder, &c. Now certainly if we cannot behold a starre much less the Sunne; if we cannot find out the reason of Gods pro∣ceedings in natural things, how much more in supernatural. There∣fore

Fourthly, This is alwayes to be laid down as a foundation, there is no un∣righteousness with God, whatsoever he doth is very just, though many times this is secret and hidden to us: Even as David, while estuating in his soul, and perplexed about Gods dispensations in this world, thinking that equality of administrations to those that were not equall was inequallity; yet least this sour leaven should imbitter him too much, he layeth down as a sure principle and foundation, and that in the very beginning; Truly God is good to Israel, even to such as are of a clean heart. Psal 73. 1. And the Apostle in those sub∣lime mysteries about Election and Reprobation, doth check the presumptuous Disputations of men: Who will contend with God in such cases? Rom 9. And Elihu argueth against Job, Chap 34. 18. Is it fit to say to a King, thou art wicked, and to Princes, ye are ungodly? he meaneth of such whose righteousness and integrity is universally approved of; for the Prophets did many times re∣reprove ungodly Kings, and informe them of their impieties, (though we are to do our duties even to such with acknowlengement of their eminent place) Then how much more unsufferable is it concerning God, of whom all men have this inbred notion, that he is optimus as well as maximus, for any (if God do thus and thus, when yet the Scripture declareth that he doth so) to accuse it for unrighteousness? Our work then is to shew, that such Truths are revealed in Scripture, That God taketh such and such wayes in his dealings with mankind, and when this is established, then let us say, God is true, and every man is a liar; Then let us proclaime the righteousness of God, though we cannot satisfie eve∣ry curious Objection; yea our duty were to pass them by with contempt and silence, did not the importunity of the Adversaries provokens; so that we are to answer a fool in his solly, lest he be wise in his own conceit, Prov. 26. 5. And indeed (excepting one particular) there is not any thing scarce of any moment, that may make a man so much as doubt about the righteousness of God in this Doctrine of original sinne, as it is delivered by Protestant Writers, who fol∣low the pattern in the Mount, which that it may appear in its harmony, and not

judge of a piece by it self, but in its compleat proportion. I shall proceed to adde further Propositions. Hence

In the fourth place observe, God made made man at first perfect both in soul and body, as his body was not subject to diseases and death, so neither his soul to ig∣norance and passions: God made him right, Eccles. 7. yea in his own image, righteousness and true holiness, not as the Socinians say, that he was created in a meer innocency, that is indifferency to good or evil, not being made righte∣ous, till man should make himself: Man with simplicity in his understanding, and childishness, as if he differed but a little from an Ideot; it is wonder they do not also say, he was created blind, as Suarez reporteth (Disput. de statu innocentiae.) of some who held so, because it is said, after his fall, That their eyes were opened: Certainly, the Image of God he was created in, and with such a peculiar expression, which the Scripture taketh notice of, Let us make man after our own Image, Gen. 1. 26. doth denote nothing but excellency and perfection in him, both for natural and spiritual things, and shall we think that God who made his body perfect and in full stature, would not do the like for his soul; The end also for which God made him necessarily presupposeth him indued with all wisdom and holiness, for he was made the head of mankind, he was made to be the Governour and Lord of the world, he imposed names on the beasts, which argued both his knowledge and superiority, he was made to glorifie and praise God, to have constant communion with him and enjoyment of him, and who can think God created him for such a sublime end without pro∣portionable ability thereunto, and the rather considering, how God created every thing in its kind, as good, yea very good; Every creature was made per∣fect by its natural operations to attain its natural end, and shall man only be made imperfect? So that we are fully to believe this good and glorious estate that God made Adam in; for Pelagian and Socinians begin to erre here. This is the first step to all their future abominations.

Prop. 5. God did not only create man thus with an internal sufficiency of ability to persevere in this holy and blessed estate, but did also vouchsafe all other auxilia∣ries of grace, that might inable him to hold out: Even Adam in the state of in∣tegrity could do no good thing without the help of God, and therefore though whole, yet he needed the Physician, not indeed to heal him, or recover him, but to preserve him from falling, and no wonder Adam needed this grace of God, seeing the very Angels likewise did; So that the very difference why some did fall, and the others stand, was the grace of God, insomuch that that of Paul may be applied, even to Angels as well as men, 1 Cor. 4. 7. Who made thee to differ from another, and what hast thou that thou hast not received? Hence the Scripture maketh their election the cause of their standing, being therefore called the elect Angels, 1 Tim. 5. 21. Adam then was created thus sufficient within, and wanting nothing without, either of directing or preserving grace to continue him in this blessed estate, and which is the greater aggravation of that full and sufficient estate God created him in, he had nothing within him that might concupiscentially draw away his heart from God. It was not with Adam as with us, who though we have grace by Christ to help us, yet there is within us a repugnant principle thereunto; There is a root of rebellion within us to this grace of God, but all things in Adam were quiet and harmonious when the Devil did cast in his fiery darts, there was not so much as the least prepared materials to receive them, as it is with us, when the Devil doth tempt without we have something within that is treacherous, that is ready like a little thief, to let in the great one, but in Adam every thing was right, all lay in the meer de∣termination of his will, if he would stand, he might, there was nothing within or without, that was an impediment to him, whereas the great misery that is brought upon man, by this original corruption is, that though grace doth many

times excise and stirre up the will, yet we cannot do what we would, as Paul doth most sadly complain, Rom. 7. Adam while in the state of integrity did resemble God, though with infinite disproportion, in whom potestas and vo∣luntas are all one: Thus in Adam his posse was his velle, let him will what was good, and he did it, there was no innate corruption to make the execution of it difficult, but (alas) man in his lapsed estate doth need that grace, which doth not only give the posse, but the velle also; Hence he is said to work in us both to will and to do, Phil. 2. 13. and that of his good pleasure, not of our good will and pleasure, as some would pervert that Text.