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

SECT. III.

Some Demonstrations proving that there is such an impetuous inclina∣tion in man to sin.

THat there is such an universal propensity in all manking, is confirmed by experience, and acknowledged by the adversaris to original sinne. Let us bring some few demonstrations à posteriori, that they may fully prove the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, That there is such an impetuous inclination in man to sinne. And

First, The testimony of the Scripture may be instar omnium in this point, that doth sufficiently attest the general pollution of all men by their evil doings. Not to bring in that fore-mentioned place, Psal. 14. 2, 3. where God is said to look from Heaven upon the children of men, and he could not behold one that did good, no not one. It was not upon Judea only, but upon the children of men, and he could not find one good. We may take in many other places to confirm this, How quickly had all mankind corrupted it self? as appeareth, Gen. 6. 12. God looked upon the earth, and behold it was corrupt, for all flesh had corrupt∣ed his way before God. Here we see, not long after the Creation, how all the world was quickly become abominable in his eyes; All flesh had corrupted his way every man had defiled himself; Yea so great it was, that vers. 5. Every imagination of man, was only evil, and that continually. Now whence should all this evil arise? Must not the fountain needs be bitter, from which so many bitter streams flow? Could so many thorns grow from men if they were grapes? If so be there were the seeds of virtue in men by nature (as they say) or at least man is by nature indifferent either to good or evil, yea more inclining to good; How cometh it about that alwayes evil should prevail? How is it that good doth not sometimes take place? Why is there not an age to be recorded, wherein we may say, all flesh had made their wayes holy, and that every ima∣gination of the thoughts of mans heart was onely good continually? Why should not there be some ages, wherein God might look from Heaven, and see none that did evil, no not one? The pure Naturalists are never able to answer this satisfactorily; for if man be by nature as well without vice or virtue, ready and capable to receive either, as his will shall carry him; Why is it, that this will of man doth never prevail universally in some age, to make all good? Why should sinne alwayes get the upper hand, and supplant virtue (as it were) so as to come out first? Neither can that be a refuge in this Text, which sometimes they runne unto; That long custom in sinning for many ages together, and evil examples so long confirmed from age to age, d•• cause such a torrent of impiety; For not to speak at this time of the cause of such evil customs and ex∣amples; How came they at first? Whence did they arise, but from polluted originals? This will not answer the Text in hand, for that speaketh of the first age before the drowning of the world, which yet is called the world of the un∣godly, 2 Pet. 2. 5. It was the world of ungodly in the first age, and still in the

later ages it is the world of ungodly: Yea this is still applied to that remnant of mankind which escaped the deluge, when there were but eight persons, Gen. 8. It's there said, That the imagination of mans heart was 〈◊〉〈◊〉 his youth, It is strange therefore, that if good seed was naturally sown in 〈◊〉〈◊〉 that nothing but tares should come up every where in stead thereof. But let us take notice of another place of Scripture confirming the universal overslowing of iniquity, and that is David's complaint, which he so sadly poureth forth, calling upon God to help and to redress it, Psal. 12. 1. Help Lord, for the godlyman ceaseth, the faithfull fail from among the children of man; They speak vanity every one with his neighbour; It is true, here are some supposed to be godly and faithfull, but they are few comparatively to the ungodly, as flowers to the weeds, as jewels to the sand on the seashore, and those that were so, it was not from na∣ture, but the grace of God that sanctified and prepared them: But if you do regard the general, the Psalmist is so affectionately moved with the overflowing of evil, that he seeth no help but in God himself, and this is the more to be aggravated, because the people of Israel were the Church of God, they had the Prophets of God, they had Gods wonderfull presence amongst them, and yet for all that, this garden so planted and dressed by God, did become a wilder∣nesse; If then where there are many external and powerfull means to subdue and conquer that innate corruption, yet it break out so violently; What if man were left to himself? How abominable and vile would he prove? And was not this the perpetual complaint of all the Prophets successively, that every one did turn aside to their evil wayes, that they did preach in vain. that there was no soundnesse amongst them; a sinfull Nation, a seed of evil-doers; The more they were stricken, the more they revolted; The whole head was sick, and the whole heart faint, as Isaiah most affectionately bewalleth it, Chap. 1. 4, 5. What a strong demonstration then is this of the imbred corruption of mankind, that under all the means of grace doth yet overflow in impicties? I shall not mention any more Texts for this purpose; The whole scope of the Scripture being to declare mans sinfulness, and extoll Gods grace.

Secondly, This universal propensity to sinne in all mankind, is likewise attested unto, even by the very Heathens. It's true, they knew nothing of Adams tall, nor of the propagation of this hereditary pollution, yet the sinfulness it self they perceived and groaned under it. Even Grotius himself, who would elude the pregnant Texts of Scripture for original sinne, by the Rhetoricians trope of Hyperbole, yet doth bring in many passages out of the Heathens, acknowledging such a depravation of mans nature, out of Heriocles the Philosopher & Jamblichus, that it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it's implanted and ingraf∣fed in us to sinne, (Comment. in Luc. cap. 2. ver. 22. as also De Jure botli as paci lib. 2. Yea out of Aristotle, who held this indifferency in mans nature, he brings that expression, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it is imbred in a man to gain-say reason. Thus the very Heathens, though they knew not the cause, yet could not but confess, that vitium ingenita infirmitatis, the vitious imbred infirmity that is in every man. Yea their Poets have acknowledged better Di∣vinity, then some later writers in the Church, witness those sayings, Quantuns mortalia peceatora coecae noctis habent? and another, Vitiis neme sine nascitur; A third, Terras Astraeae reliquit, fergning our originals to be of stones; Inde genus duri sumus: Homines suâ naturâ sunt malis, as Plato. We might be large also in bringing the witnesses of others, Nihil homine miserius & superbius (said Pliny) simul atque edi••i sumus; and Tully, In omni continuò pravitate versa∣mur, &c. And what is that saying, Humanum est errare, but according to Divinity, Humanum est peccare? Thus the light of nature, though but like that of the Owl to the Sunne, could perceive something in this kind. Now this testimony is the more to be regarded, because it is so imbred a desire in us, to

make our selves as lovely as may be, and to hide every thing that is de∣formed.

Thirdly, 〈◊〉〈◊〉 principle also in all Nations, to have Magistrates and Laws, to have prison•• ••••gibbets, whereby punishment may be inflicted upon offenders, doth palpably demonstrate what a pronenesse there is in man to sinne. For those provisoes do suppose that man doth restrain himself from evil, only for fear of punish∣ment; If so be that there were such a natural purity in man; Why should there be such jealousies, such fears of man, Homo homini lupus? Why are there pro∣vided such severe punishments to awe wicked men, but that mans nature is out of credit, it is supposed to do all the evil it can, if it have any impunity? Cer∣tainly it is not for good that Mastives are tied up, that Bears and Lions are kept up in grates; This argueth how cruel they would be if let loose; Thus also it is with mankind all the severe Laws and punishments which are in all estates established, do demonstrate how wild and outragious man is, if left alone to himself; In his younger yeares he hath the rod, when growne up, pri∣sons and gallows, and in his old age, death and hell to awe him against sinne.

Fourthly, The necessary of Education and Chastisement to young children, doth also declare, that they are prone to vice. It cannot be denied, but suppo∣sing Adam had continued in integrity and procreated children, they would have needed instruction and information, but then withall it must be granted, that this was a meer innocent nesciency in them, and therefore as the body had been prepared, so the soul without any difficulty would with all aptnesse and readinesse have received all the good seed sown into it, whereas now in young ones there is a difficulty to understand holy things, they are unteachable and untractable, yea there is also a contrariety and an aversnesse to that which is good. Now if they were in a meer purity of nature, as the Adversaries sug∣gest it, they were in such an equal indifferency and capacity of virtue or vice; Why should not they need education and Masters to teach them evil, as well as good? Yea, why should they not be more ready to good then evil, seeing they say there are igniculi virtutum, sparks of virtue lying hid in the soul, which by education and instruction are blown up into a flame? So that the Schools which are generally provided for youth, do declare, That the nature of man of it self, will bring forth weeds, but there must be much plowing and sowing, much cost and labour ere any good seed will grow up. That known Text of Scripture will for ever bear record against these patrons of nature, Folly is bound up in the heart of a child, but the rod of correction will drive it away, Prov. 22. 15. No lesse powerfull is that counsel, Prov. 23. 13. With-hold not correction from the child, if thou beat him with the rod, he shall not die; if thou beat him, &c. thou shalt deliver his soul from hell. Doth not this proclaim, that every child is set to damn it self, if left alone? It is not more prone to runne into the fire, then it is to fall into hell, and this maketh chastisement so necessary. How necessary is it for parents to consider this, either education or hell, either chastisement or damnation? And whence is all this, but because of the impetuous nature in every child unto evil? As the horse and mule need the bridle, being carried out only by sense; Thus doth the child need admonition, being unteachable and untamable of himself, even like the wild Asses colt, Job 11. 12. Let parents then take heed of remisness, lest their children roaring in hell do continually curse them for their negligence. It's a known example of a young man carried to the place of execution, that cried out, Non Praetor, sed Mater, mea duxit ad furcam; It was not the Judge, but his mother brought him to that shamefull death. There was in the Tabernacle Aarons Rod, and the Manna, which some would have allegorically to signifie the sweetness and benefit of Discipline, Iniquity then breedeth within us, all the wisest and severest education can no

more free a child from its inherent filthiness, then Paracelsus could make himself immortal, as he fondly boasted, if he had had the first ordering and dieting of his body. Hence the duty of parents is set down, Ephes. 6. 4. To bring up their children in the nature and admonition of the Lord. And Solomon, who was so tender, and onely beloved in the sight of his mother, yet his parents were conti∣nually distilling wholsome precepts into him, as Prov. 4. 3, 4, 5, implying thereby, that none is without ignorance, without a proneness to evil; therefore is godly instruction so necessary. So that the Doctrine of original sinne should greatly provoke fathers and mothers to their duties; Every mother should be a Monica to her Austin, that we may say, It is not possible, that Filius tot lachrymarum pereat, a sonne of so many prayers and tears should perish.

Fifthy, The difficulty that is acknowledged by ali, to do that which is good and holy, doth also manifest our propensity to what is evil. We cannot apply the Text to that which is good, and say, Man drinketh down that like water. The very Heathens could say, Facilis discensus averni, and Virtus in arduo sita est. Virtue was placed upon an high mountain, it was hard climbing up unto it, but it was easie to tumble down; it is easie to fall down the hill. Sinne then be∣ing so easily committed, and that which is good so hardly performed, Doth not this speak plainly, that we are corrupted by nature? For certainly, if the word of God, neither in the threatnings or in the promises of it, can make us decline from evil, and do good, when neither hell can terrifie us, nor the glo∣rious joyes of Heaven invite us; This argueth we are immovably fixed in a way of sinning. Is there any command for holy duties? Is there any Law en∣joyning us to leave our lusts, of which we do not say, It is an hard saying, who can bear it? Hence it is that the wisdome of the flesh is said to be enmity in the very abstract against God, Rom. 8. 7. the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, whatsoever is either in mind or affections, is wholly opposite to the pure Law of God. So that this is an evident demonstration of mans vehement inclination to sinne, that though God hath set so many fiery flaming swords in the way to stop us from sinne; Though Heaven in the glory of it be on one side discovered, and hell in all the horrible and dreadfull torments of it on the other side; Though many Ministers of God meet thee at the Angel did Balaam, to stop thee in the way to sinne; yet for all this thou doest despirately and obstinately proceed. This maketh it appear, that there is a more flagrant appetite to sinne, then to any thing else: like Rachel, crying, Give me children, else I die: so let me have my lusts satisfied, else no life, no condition is comfortable.

Sixthly, The necessity of Gods grace both for the beginnings, progresse and con∣summation in every good work, doth evidently prove our polluted nature. We need grace to make us new creatures, of spiritually dead to quicken us and en∣liven us; we need grace to breath in the very first desires, and groans after any thing that is good. Now why is there such a necessity of a Physician? if we be not sick, Christ is in vain, grace is in vain: if original sinne with the effects thereof be denied. And therefore Austia said, Pelagians were but nomine te∣nus Christiani, Christians only in name: for they do in effect exclude Christ, and evacuate grace. Indeed the pure Naturalist (Vnam Necessarium, Chap 6. pag. 413.) affirmeth,

That the necessity of grace doth not suppose our na∣ture to be originally corrupted, for beyond Adam's meer nature, something else was necessary: and so it is in us.

This Position is bottomed upon that false and absurd Doctrine invented at first by some Philosophers, brought into the Church by Pelagions, much insisted upon by Papists; That there is a mid∣dle state, a state of pure nature between sinne and grace; That Adam was crea∣ted in such a condition, God superadding the glorious ornaments of grace, which upon his fall, he was deprived of, and so fell into his state of pure nature

again, and in this middle estate, every Infant is now born; a state indeed (they say) of imperfection, but not of sinne; we need grace to carry us to those sublime and high things which are above nature, but otherwise there is no sinne is 〈◊〉〈◊〉 So that it's the Papists expression, That Adam standing, and Adam fallen, 〈◊〉〈◊〉 only as a man that was cloathed and naked; or as the late Author, as Moses face while the light did shine upon it, and when it was removed; As Moses face did remain with its naturals, though it had not the super-added lu∣stre: Thus (say they) man is in his state of nature not sinfull, neither godly. But this is a monstrous figment; and he that saith, Those who dispute of ori∣ginal sinne, do dispute, De non ente; How much rather may we say, that all those voluminous disputations of this state of pure nature is wholly De non ente, there being not the least title in Scripture to establish any such opinion upon it? It is true, the Author mentioned is often affirming and dictating Magisteri∣ally, concerning such an estate, but never yet hath any Scripture-proof been brought for it; some philosophical arguments happily may be. Now being this is the foundation, upon which many of the Adversaries to original sinne do build, I shall in its time and order (God assisting) raze up this foundation, and lay the Axe against the root of the Tree, proving that it is both against Scri∣pture and solid reason.

Lastly, That there is such an inclination naturally in a man to sinne, and repugnant to what is good, a mans own experience may teach him; were there no Bible, no Orthodox Teachers, a mans own heart may con∣vince him of such a perversnesse within him, though by natural light he could never discover the spring of it. Doth not Paul, even while regenerated, com∣plain of this Law of sinne within him? Rom. 7. Nazianzen maketh sad com∣plaining verses, about this constitution of his soul, Carmen quartum, pag. 69. The conflict with the flesh and spirit, which in a most excellent and affectionate manner, he doth there bewail. And certainly if the Adversaries to this Do∣ctrine, find not such a pronenesse in them, it is because they are blinded, they are benummed within, as the Pelagians of old bragged, That a man might be without passions and sinfull commotions; That they did not pati, they felt none of these things, but herein they were either horrible hypocrites, or stupid∣ly hardened.