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

SECT. II.

Death an Effect of Original Sinne, explained in divers Proposi∣tions.

HAving then heretofore spoken of some spiritual effects of original sinne, (and more might be named, such as a necessity to sinne, an impotency to all good, senslesness and stupidity therein, the aldom to Satan; but I shall pass them by, (as being very proper to the Common-place of Divinity, which is of the grace of God, and mans free-will) and shall proceed to the effects of original sinne that are of another nature, and that is temporal and eternal death. The former effects did so slow from original sinne, as that also they are sinfull proper∣ties in a man, but these are meerly punishments. It is not our sinne that we are sick, that we die, but it is the effect. From the words then we observe this truth and doctrine,

That death cometh upon all mankind, because of our sinne we have originally from Adam. It is true, the Socinian will say, We put more in the Doctrine, then is in the Text; but you heard the comparison used by the Apostle in the fifth of the Romans compared with this, doth necessarily suppose death to be, because of Adam's sinne, not only as imputed unto us, but because thereby we are made inherently sinfull. This truth is of a very vast compasse, but I shall con∣sine my self within as narrow bounds as may be; I shall follow my usual method to explicate this in several Propositions.

¶. 1.

FIrst, This controversie about mans mortality is very famous in the Church, and hath been of old solliciously disputed. The Pelagians as they denied original sinne, so consonantly to that falshood they affirmed, That death was not the punishment of sinne, but did arise by the necessity of our natural constitution; Which Assertion was condemned by some Councils, and the Laws of Empe∣rours, as injurious to God the Creator of men. For this experience, that In∣fants new born are subject to many miseries, and death it self, was a thorn in their sides, which they could not endure in, nor yet possibly pull out. Some∣times with the Stocks they would deny death to be an evil. Sometimes they would say, Children in the womb are guilty of actual sinnes, for which they de∣served death: but that which they did most constantly adhere unto, was, That Adam was made mortal, and would have died, if he had not sinned, death being a necessary consequence (as they say) from a mans corporal constitution. The Papists, especially the Schoolmen of old, and the Jesuites of late (to whom Jansenius doth vehemently oppose in this point, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as the Greek ex∣pression is) say, That Adam was indeed by nature mortal, but by grace and superadded favour, he was immortal. So that both Papists and Protestants

agree in this, That Adam was made immortal in his Creation: Only the dif∣ference is, Whether as original righteousness, so immortality may be said to be natural or supernatural to Adam; We say it's natural, they say it's superna∣tural; and yet Bellarmine (De gratiâ primi Hom. lib. cap. 5.) in his explication of himself in this point cometh very near us, or at least speaketh contradictions to himself: For (he saith) if natural be taken for that which was put into man from his nativity, if natural be taken for that which was to be propagated to Adam's posterity; if natural be taken for that which is convenient, to perfect and prepare a man for his end, then they say original righteousness, and so by consequence immortality would have been natural to Adam's posterity; but if we take natural for that which doth internally constitute nature, or necessarily flow from the principles of nature, then (they say) immortality was superna∣tural, even as original righteousnesse. But the Protestants, when they call original righteousnesse natural, they doe not meane effectivè, as if it were not the gift of God bestowed upon us, as if it did flow from the principles of nature; but subjectivè, that is, original righteous∣nesse and immortality were not supernatural to Adam, as they are now to us, being we are corrupted, but connatural, or a due perfection to man, supposing God created him for such an end, as to enjoy himself. So that it is due not so much to the nature of man, as to Gods Order and Decree concern∣ing man. Thus as in birds, supposing God would have them to flie, it was ne∣cessary they should have wings, (though they come from a natural principle) so in man, supposing God made him for communion with, and enjoyment of himself, it was necessary that he should be indewed with holiness (Though flowing not from nature, but concreated by God with man.) Thus that which is the gift of God, and cometh only from him, may be in respect of the subject a due perfection. It was thus with Adam in respect of his soul, that was crea∣ted immediately by God, it did not flow from any natural causes; yet supposing God would make him a rational creature, then this became a due perfection to him. Adam then was immortal by nature in a well-explained sense, as he had a reasonable soul by nature. But however it be, Protestants and many Papists agree in the thing, that he was made immortal; only they differ in the manner How. Now the Socinian differeth from all; for he dogmatizeth, That Adam was made mortal, that death was natural, and denieth any original righteousnesse or immortality that was bestowed upon Adam any way. It is true, sometimes he saith, That though Adam was made mortal, yet God might have preserved him from actual death by some way or other; only that he was made immortal, that he denieth. So that what the Papists dream about their imaginary pure naturals, saying, God might have created man so: Socinians affirm defacto, it was so. The late Writer Dr. T. is also positive for Adam's mortality by nature, That Adam was made mortal by nature (saith he) is infinitely certain, and proved by his eating and drinking, &c. (Further Explicat. pag. 453.) instancing in those Arguments the Socinians use to bring. All which Assertions do directly and evi∣dently oppose the word of God.

¶. 2.

How many wayes a thing may be said to be Immortal; and in which of them man is so.

SEcondly, When we say, God made Adam immortal, and that upon his transgression both himself and his posterity are subjected to a necessity of death, We must rightly understand in what sense he is said to be so. For

1. A thing may be said to be immortal absolutely and essentially, having no principles of death within, nor cannot be destroyed by any cause without. Thus 1 Tim. 6. 16. God is said only to have immortality. This is that comfortable attribute which the people of God make use of under all changes and vicissitudes, God is alwayes the same. Though father die, though mother die, yet God doth not; as one in the Ecclesiastical Story said, when word was brought him, that his father was dead, Desine (saith he) blasphemias loqui, pater enim meus immortalis est, Cease to speak blasphemy for my father is immortal.

2. That may be said to be immortal, which is so by some singular dispensation of God, either in respect of mercy, or of justice; and thus it is with the glori∣fied bodies of the Saints, and the damned bodies of wicked men; for the Saints their vile bodies shall be made like Christs glorious body, they are raised to in∣corruptibility and glory; and as for the bodies of damned persons, though they be raised to reproach and dishonour, yet by Gods justice they are preser∣ved immortal; so that the fire cannot consume them to ashes, neither shall length of time ever destroy them. For if God could make the Israelites cloaths and shoes to last so many years without being consumed, no wonder if he do a greater matter upon the bodies of men.

3. That may be said to be immortal, which by the will of the Creator is so con∣stituted, that being separated from all matter, it hath no principles of dissolution from within. And thus the Angels are immortal, they have no principle of corruption within, yet they are annihilable by the power of God; should God withdraw his preservation of them they would cease to be, but from within they have no cause of dissolution. The Devils also in this sense are immortal, and that is the reason, though many wicked and bloudy persecutors of Gods Church have died, yet the Devil being immortal hath stirred up new ones, which made a good man say to one who did greatly rejoyce at the death of a cruel persecutor, At diabolus non moritur, but the Devil doth not die.

Lastly, A thing may be said to be immortal, Conditionally supposing such and such conditions he performed, and in this sense only we say, God made Adam im∣mortal; for 〈◊〉〈◊〉 had a power to sinne, and so a power to die, he had a power to stand, and to a power to be freed from death. So that we do not say, Adam had such an immortality as the glorified bodies have that cannot die, but con∣ditionally onely. As he had in him power to sinne, so he had a power to de∣prive himself of all happinesse and immortality, which fell out also to our utter undoing. Autin's expression of Posse non mori, and Non posse mori, is known by all. It is not then an absolute, but a conditional immortality we speak of.

¶. 3.

Propos. 3. ALthough we say that God made man immortal, yet we grant, that his body being made of the dust of the earth, and compounded of contrary element, it had therefore a remote power of death. It was mortal in a remote sense, only God making him in such an eminent manner, and for so glorious an end, there was no proxim and immediate disposition to death. God indeed gave Adam his name (whereas Adam imposed a name upon all other creatures, but not himself) and that from the originals he was made of, to teach him humility even in that excellent estate, yet he was not in an immediate disposition to death, When Adam had transgressed Gods Law, though he did not actually die upon it, yet then he was put into a mortal state, having the prepared causes of death with∣in him; but it was not so, while he stood in the state of integrity, then it was an immortal state, now it is a mortal one; I say state, because even now, though Adam hath brought sinne and death upon us, yet in respect of the soul a man may be said to be immortal, but then there was immortality in respect of soul and body, the state he was created in, did require it. So that although death be the King of terrors, yet indeed original sinne, which is the cause of it, should be more terrible unto us. Now man by sinne is fallen, the beasts could they speak would say; Man is become like one of us, yea worse, for he carrieth about with him a sinfull soul, and a mortal body.

¶. 4.

Distinctions about Mortality, and that in several respects Adam may be said to be created mortal and immortal.

THe fourth Proposition is, That from the former premisses, it may be deducted, that in several respects Adam may be said to be created mortal, and immor∣tal; yet if we would speak absolutely to the question, when demanding how Adam was created, we must return, Immortall. Some indeed, because mans mortalilty and immortality depended wholy upon his will, as he did will to sinne, or not to sinne; so they have said he was neither made mortal, or immor∣tal, but capable of either; but that is not to speak consonantly to that excellen∣cy of state which Adam was created in; for as Adam was created righteous, not indifferent, (as the Socinians say,) neither good or bad, but capacious of either qualification; so he was also made immortal, not in a neutral or middle state between mortal and immortal; so that he had inchoate immortality upon his creation, but not consummate or confirmed, without respect to perseverance in his obedience: for the state of integrity was, as it were the beginning of that future state of glory. Again Adam might be called mortal in respect of the or∣ginals of his body being taken out of the dust of the earth, but that was only in a remote power, so God did so adorne him with excellent qualifications in soul and body, that the remote power could never be brought into a proxime and immediate disposition, much less into an actual death, for a thin•• may be said to be mortal, 1. In respect of the matter, and thus indeed Adams body in a remote sence was corruptible.

2. In respect of the forme. Thus Philosophers say sublunary things are cor∣ruptible because the matter of them hath respect to divers formes, whereas they call the heavens incorruptible, because the matter is sufficiently actuated

by one forme, and hath no inclination to another; and thus Adam might truly be said to be immortal, for it was very congruous that a body should be united to the soul that was sutable to it; for that being the form of a man, and having an inclination or appetite to the body, if man had been made mortal at first, the natural appetite would in a great measure have been frustrated, it being for a little season only united to the body, and perpetually ever afterwards sepera∣ted from it: Surely as an Artificer doth not use to put a precious Diamond or Pearl into a leaden Ring; so neither would God at first joyn such a corrupti∣ble body to so glorious and an immortal soul.

3. A thing may be said to be mortal in respect of efficiency: and thus it is plain Adam was not made mortal: for he might through the grace of God assisting have procured immortality to himself; that threatening to Adam, In the day he should eat of that forbidden fruit, he should die the death, Gen. 2, 17. doth plainly demonstrate, that had he not transgressed Gods command, he should never have died.

4. A thing may be said to be mortal in respect of its end; Thus all the beasts of the field, (whatsoever Puccius thought) are mortal, because their end was for man, to serve him; so that it is a wild position to affirm, as he doth, that there shall be a resurrection of beasts, as well as of men, for they were made both in respect of matter, form, and end, altogether mortal, whereas Adam was made after the Image of God, to have communion and fellowship with God, and that for ever, which could not be without immortality.

¶. 5.

Prop. 5. THe true causes of death are only revealed in Gods Word. All Philo∣sophers and Physitians they searched no further then into the prox∣im & immediate causes of death, which are either external or internal; they look∣ed no further; and knew of no other thing, but now by the Word of God, we Christians come to know that there are three principal causes of death; so that had not they been, those intermedious and proxime causes of death had never been: The first cause is only by occasion and temptation, and that was the De∣vil: he tempted our first parents, and thereby was an occasion to let death into the world: for this cause the Devil is called, Joh. 8. 44. a murderer from the beginning; it doth not so much relate to Cain, as to Adams transgression; yet the Scripture Rom. 5. doth not attribute death to the Devil, but to one mans disobedience, because Adams will was not forced by Satan, he had power to have resisted his temptations, only the Devil was the tempting cause. The se∣cond and most proper cause of death was Adams disobedience; so that death is a punishment of that sinne, not a natural consequent of mans constitution. The History of Adam as related by Moses doth evidently confirme this, that there was no footstep of death, till he transgressed Gods Law, and upon that it was most just, that he who had deprived himself of Gods Image, which is the life of the soul. should also be deprived of his soul, which is the life of the body; that as when he rebelled against God, he presently felt an internal rebellion by lusts within, and an external disobedience of all creatures, whom he did rule over before by a pacifical dominion; so also it was just, that he who had de∣prived himself of spiritual life, should also be divested of his natural life. Hence it is that the Apostle informeth us of that, which all the natural wise men of the world were ignorant of, Rom 5. 12. That by one mans sinne, death entred into the world, where the Greek word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is observed to have its peculiar Empha∣sis, pertransiit sicut lues, even as the rot doth destroy an whole flock of sheep; and therefore at the 14^th Verse the Apostle useth another emphatical ex∣pression,

Death reigned, and that upon those who had not sinned after the similitude of Adams transgression: Seeing then by Adams transgression death cometh thus to reign over all mankind, and there would be no justice to have 〈◊〉〈◊〉 in∣flicted, where there is no sinne; it followeth necessarily that every child beco∣meth inherently sinful because internally mortal and corruptible. Thirdly, The third and last cause, is the anger of God justly inflicting this punishment of death upon us; death may be considered in respect of the meritorious cause, and so it is not of God, but of sinne. Secondly in respect of the decre••ing and punishing cause; and this death is from God, as an evil justly inflicted upon man for his sinnes; God inflicts the sentence of death upon us, but sinne de∣serveth it; not that death can properly be caused by God, for that is a priva∣tion, but by removing life, God in taking away life, is thereby said to cause death: Even as when the Sunne is removed from our Hemispere, then darkness doth necessarily follow. These then are the causes of death, but oh how little are they attended unto•• men attributing death to many other causes besides this.

¶. 6.

Prop. 6. VVHen we say that death cometh by original sinne, in that we com∣prehend all deseases pains and miseries, which are as so many inchoate deaths, yea all labour and weariness; for so God threatned Adam, Gen. 2, 17. Cursed is the ground for thy sake: in sorrow shalt thou eat of it all the dayes of thy life. In the sweat of thy face shalt thou eat bread, till thou return unto the ground: for out of it wast thou taken. In this sentence there is matter enough to humble us; there is not a thistle in thy corn, not a weed in thy gar∣den, but it may put thee in mind of original sinne; yea there is not the least pain or ach of thy body, but this may witness it to thee: so that Austin saith truly, we do circumferre testimonium, &c. We carry about with us daily full evidence to confirme this Doctrine of original sinne: for such evils and cala∣mities as do necessarily follow our specifical nature, accompanying us as men, they cannot be attributed unto any other cause but original sin; which considera∣tion viz. of mankind being universally plunged into miseries, and not knowing the cause thereof, made the Platonists, and some Heretiques conclude, that the soules of men had sinned formerly, and by way of punishment were therefore adjudged to these mortal and wretched bodyes. Though death be only men∣tioned, because that is most terrible, and all other miseries tend thereunto; yet they are necessarily included. Some ask the Question, Why God did not threaten hell, rather then death; but no doubt eternal death is understood in this commination, for temporal and eternal death are the wages of sinne, only death is mentioned as being most terrible to sense, men being more affected with that, then with hell which is believed by faith. The Scripture then men∣tioning death only, how absurd and preposterous are the Socinians, who in that threatning will comprehend any thing but death; death they say cometh from the necessity of that matter we are constituted of, but sickness, labour, and such miseries, as also eternal death, these are the proper fruit of sinne: Thus men delivered up to errour, are hurried from one dangeous precipice to another. But let Christians in all deseases, miseries, and death it self, look higher then the Philosopher, or the Physitian: Let them acquaint themselves with original sinne, and thereupon humble themselves under Gods hand.

¶. 7.

The several Grounds assigned by Schoolmen of Adam's immortality rejected, and some Causes held forth by the Orthodox.

Propos. 7. ALthough it be agreed upon by all, except Socinians and their ad∣herents, that Adam was made immortal at least by grace, and the favour of his Creator; yet there is difference among the Popish Writers, upon what to fasten the ground of his immortality: What was the cause of it, therein they disagree. Some place it in a certain vigor and excellency that was then in the soul, whereby it was able to preserve the body from death: Moli∣na liketh not this, (De opere sex dierum Disput. 28.) and therefore he doth affirm, that the body of Adam was made immortal and impassible, by an habitual gift bestowed upon it, which he saith was a corporeal quality extended through the whole body; Because, saith he, this immortality was not a transient thing, but an en∣during gift, sutable to that state; and God is used to give permanent gifts, not immediately, but by some inherent principle: Even as the glorified bodies are made immortal by some intrinsecal quality accommodated to that state; yea and the bodies of the damned also, though they are immortal, yet they are not impassible, because they are tormented in the flames of hell fire. But Suarez (Lib. 3. de hominis Creatione cap. 14.) doth upon good grounds reject any such supposed corporeal quality, as being without any foundation from the Scrip∣ture, and introducing a miraculous way without necessity. For who can think, that Adam had such an intrinsecal quality in his body, that fire would not burn him? that if he went upon the waters, his body would not sink? Others they attribute his immortality to the tree of life, that was (say they) both alimentum, & medicamentum; as it was both nourishment, so it preserved life; and as it was medicinal, so it did repair that partial abating of natural strength in concoction, which would otherwise in time have come upon man: But this opinion taketh that for granted, which yet is greatly controverted, viz. that it was called the tree of life, as if there had been some active physical power in the fruit thereof to continue a mans life, either for a long time, as some think, or for ever, as others; whether indeed once eating of it, or constant eating was necessary, as opportunity did require, is also debated by curious Authors; for some make it to be called a tree of life, onely Symbolically, as being a signe of eternall life, which Adam should have enjoyed had he continued in obedience. And truly though it should be granted, that there was such a virtue in the tree, yet when Adam had sinned, it would no wayes have helped him, or preserved him from death, because the wages of sinne is death, and therefore would not have produced that in him, which it is supposed that it might have had in Adam's obedience; yet God would cast him out from Para∣dise, lest he should eat of that tree: For it was just that he who had incurred the sentence of death by his transgression, should be deprived of all the signs of life, and symbols of Gods favour. Furthermore this tree of life, was not it self immortal; Would that alwayes have continued? Was not that subject to alterations as well as other trees? How then can mans immortality be attributed to that? Seeing then there is so much uncertainty amongst Schoolmen upon what to place Adam's immortality, the Orthodox do consonantly to Scri∣pture, put it upon these things, concurring as causes to preserve him from death.

The first is, That excellent constitution and harmony of his body, whereby there could not be any humour peccant or excessive. So that from within there would not have sprung any disease. And although in Adam's eating and drinking, being

nourished thereby, there would necessarily have been some alteration in him, by deperdition and restauration, which is in all nourishment; yet that would have been in part onely, not so as to make any total change upon his body.

2. The second cause was, That original righteousnesse which God made him in. For seeing sinne only is the meritorious cause of death, while Adam was thus holy and absolutely free from all sinne, death had no way to enter in upon the body.

3. There was the providence of God in a special manner preserving of him, so that death could not come by any extrinsecal cause upon him. No doubt but Adam's body was vulnerable: a sword if thrust into his heart, would have taken away his life; but such was the peculiar providence of God to him in that condition, that no evil or hurtfull thing could befall him.

Lastly, and above all, Gods appointment and divine ordination, was the main and chief cause of his immortality. For if the Scripture say, (Deut. 8. 3.) in the general, That man liveth not by bread alone, but by every word that com∣eth from the mouth of the Lord, then this was also true in Adam: And if we read of Elias, that he went fourty dayes in the strength of a little bread that he did eat, Is it any wonder, that the appointment of God should work such immunity from death in Adam? Whereas then there are three things about death considerable, the potentia or power, the actus, or death it self, and the necessity, Adam was free from all these; unlesse by power we mean a remote power; for if he had not had this power of dying, then he could not have fal∣len into the necessity of death. Thus you see the excellent constitution of his body, original righteousness, a divine providence, and Gods order and de∣cree therein did sufficiently preserve Adam, not only from actual death, or the necessity of death, or death as a punishment; but also from any disposition, or habitual principle within him of death and it may be from this state of im∣mortality Adam was created. The Poets by 〈◊〉〈◊〉 obscure tradition, had their figments of some meats and drinks which made men immortal; as their Nectar, called so, say some, because when drunk, did make them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, young again; or as others, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as that which did not suffer them to die. There was also their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as much as sine mortalitate, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is mortalis. They had also their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, luctus, because it did expell all sorrow and grief. But to be sure when we compare our mortal, sinfull and wretched estate we are in, with this glorious estate of Adams: What cause have we to humble our selves, to see the sad change that is now come upon us? By this we may see how odious that first transgression was unto God, that for the guilt thereof hath made this world to be a valley of tears, to be like a great Hospital of diseased and miserable men.