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

SECT. IV.

Arguments brought to prove, that Adam was made mortal, an∣swered.

THe next work to be done, is to consider those Arguments which they bring to prove, that Adam was made mortal, and so had a proxim principle of death in him, which would have taken effect, if God did not provide some way against it, and that which is used by all Adversaries to this truth, is, Because Adam was created in such a condition, that be must necessarily eat and drink, yea and was also to propagate children; all which actions do contradict immortality. For he that eateth and drinketh, must by degrees have a decay in nature; and our Savi∣our seemeth to prove immortality from this argument, Luk. 20. 35, 36. because in heaven they shall not marry, so that to procreate children is not consistent with such a blessed estate.

But these Objections are easily answered, if we remember the distinction at first given in this point, that there is an immortality absolute and immutable, or conditional and changeable upon supposition. Now it's true, neither eating or marrying can consist with unchangeable mortality with immortality of glo∣ry, But it may very well consist with conditional immortality, that is in tendency to that which is absolute. Eating and drinking in the state of integrity was a means subserving to keep up the state of immortality, so farre was it from repugning of it, This therefore is the root of his errour, that men apprehend no other immortality, but what is compleat; that unless Adam had been made in the same estate, that the glorified Saints are put into, he could not be said to be immortal.

Secondly, They say, Adam is said to be earthly, and of the earth, to have a natural body, and so opposite to that immortal body, we shall have in heaven, 1 Cor. 15. 47. But first when the Apostle giveth those names to our bodies of vile,

corruptible, and to be in dishonour, this is to be understood of our bodies after the fall, they are made so through sinne. It would be derogatory to God, to say they were made such at first. It is true, the first man is said to be earthy, but that expression denoteth only the original of his body, whence it was first made; not the state he was created in, as appeareth by the opposite; the second man is said to be the Lord from Heaven. It is one thing then to speak of Adam's body in respect of its original, and another to speak of the whole person in respect of his condition.

Thirdly, They say, All the internal causes of death were in Adam, while standing, as well as fallen; and therefore he was mortal as well as we. To this we answer, there were indeed the causes of death in him materially, but not formally, for the bodily humours were not peccant, either in quality, or quan∣tity; the natural heat would not have consumed the radical moisture, so that in that estate there would never have been formally existent the proxim causes of death: besides the adequate and principal causes of death, are the Devils suggesti∣ons and mans transgression, as you heard.

Fourthly, They ask, If man were not made mortal, why should immorta∣lity be promised as a reward, if he had it already? Why should it be promi∣sed him upon his obedience? The answer is easie, Adam's immortality was inchoate onely; the consummation of it was promised as a reward to his obedience.

Lastly, They object, If death be the punishment of sinne, then Christ hath freed believers from this death, which is against experience. But

1. The Socinians grant, That a necessity of death is the fruit of sinne, yet Christ hath not freed us from the necessity of it, no more than the natura∣lity of it.

2. We must distinguish between an actual abolition of death, and the right to do it. Christ hath purchased for us a right to immortality, yet the actual investing of us into it, is to be done in its time, Death will be swallowed up in vi∣ctory; and for the present, the nature of death is changed, as to a godly man; it's no more a curse to him, the sting of death is taken away, as when a Ser∣pent or Wasp have lost their sting, they can do no more hurt, Thus to the godly it cannot do any hurt. It is like Elijah's fiery chariot, to carry them to Heaven, It's like passing through the red Sea into the Land of Canaan; thus as the cloud was full of darkness to the Aegyptian, but light to the Israelite; so is death full of terrour, and of curses to an ungodly man, but pleasant and lovely to a godly man; it is his gain to die; To live in this world is his losse and disadvantage.