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

SECT. VI.

Whether Original Sinne be alike in All.

THe last thing to be treated on, is to answer that Question, Whether original sinne be alike in all? Do we not see some even from the very womb more pro∣pense to iniquities then others? And if it be equal in all, Why should not all be car∣ried out to the same sins alike? Why is not every one a Cain, a Judas?

To this we answer these things, 1. If we take original sinne for the privative part of it (viz.) the want of Gods Image, so all are alike; Every one hath equally lost this glorious Image of God, none hath any more left of it in them then another: Even as it is concerning those that are damned in hell; They are all equal in their punishment in respect of the poena damni, they lose the presence of the same God, and are all alike cast out from his presence, but there is a difference in respect of the poena sensus, some have greater torments then others.

2. Original sinne is alike in all in the positive part, if you do respect the re∣mote power of sinne, that is, there is in all equally an habitual conversion to the creature: Even as all have the same remote power of dying alike, though for the proxim power some die sooner, and some later; The seed then of all evil is alike in all, all are equal in respect of the remote power of sinning.

3. By original depravation, all are alike in respect of the necessity of sinning; There is no man in this lost estate, but he doth necessarily sinne quoad specifica∣tionem (as they say) whatsoever he doth, he sinneth, though not quoad exer∣citium, this sinne or that sinne one is more ingaged unto then another: Neither is this necessity of sinning like the necessity of hunger and thirst; for these are meer natural and not culpable, but this necessity of sinning is voluntarily brought upon us, and though it be necessary, yet is voluntary and with delight also: As Bernard expresseth it, The voluntariness taketh not off from the ne∣cessity, nor the necessity from the voluntariness and delight.

Lastly, Original sinne is equal in all, in respect of the merit and desert; it deserveth death, it deserveth hell; There is none cometh into the world thus polluted, but he is obnoxious to death, and an heir of Gods wrath; For al∣though some are freed from hell, yea and one or two have been preserved from death, yet is wholly by the grace of God; The desert of original sin is equal in all.

But then you will say, How cometh it about that some are more viciously given then others, some more propense to one sinne then another?

I answer, 1. From the different complexions and constitutions of the body, with their different temptations and external occasions of sinne as they meet with; Though the remote power be equal in all, yet the immediate and proxim disposition is the bodies complexion, and other concurring circumstances; For original righteousness being removed, then a man is carried out to sinne vi∣olently, according as his particular torrent may drive him; Even as if the pil∣lars or supporters of an house should fall to the ground, every piece of wood would fall to the ground more heavily or lightly, as the weight is, or as you heard Aquinas his similitude, when the mixt body is dissolved every element hath his proper motion, the air ascends upward, the earth downwards; and this is the cause of the divers sins in the world, and some mens particular incli∣nations to one sinne more than another. And then

2. The grace of God either sanctifying or restraining doth also make a great difference; It is God that saith to the sea of that corruption within thee, Hi∣therto thou shalt go and no further. Think not that thou hadst a better nature, or lesse original sinne than Judas or Cain, but God doth either change thy nature, or else he doth several wayes restrain thee, that thou canst not accomplish all that actual wickedness thy heart would carry thee unto.