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

SECT. VIII.

A Consideration of their Opinion that hold, a Universal Removal of the Guilt of Original Sinne from all mankind by Christs Death: Answering their Arguments, among which, that from the Antithesis or Opposition which the Apostle maketh Rom. 5. between the first Adam and the second Adam.

THirdly, In that original sinne is meritorious of eternal condemnation, yea and doth produce this effect actually in some, Hence that Doctrine so confi∣dently avouched by some, that by Christ the guile of original sinne is wholly taken off stom all mankind, and every one by nature is now born in a state of Gods love and reconciliation, till by actual sinnes be doth exclude himself from this mercy, is also an unsavoury opinion, and contrary to the Word of God. But because this Doctrine is very plausible, and hath had confident avouchers of it, let us through∣ly search into all the recesses of it. And

First, We may take notice, that Puccius wrote a book for this purpose, to prove, that as by Adam we were truly, properly, and de facto put into a state of sinne and wrath, and that antecedently to our knowledge or consent; so by the second Adam all mankind in the same latitude is put into a state of savour and reconciliation with God, properly actually, and de facto; and that ante∣cedently to any faith, or knowledge that they have Christ; but as Adam's sinne was efficacious in men, as men, quatenus homines, to their condem∣nation, so was Christs obedience efficacious for their justification to all men, as men. This opinion he proveth by an hundred and twenty Reasons, and con∣cludeth with excessive confidence of truth on his side, that he hath it by the Spirit of God; and that though for the present it seemeth not to be approved, yet he is confident the whole world will at last entertain it. Insomuch that his boastings and presumptions are such, that you would think not much learning, but much pride had made him mad. This man considering the diversity of Sect; and Opinions in Religion, for two and twenty years wandered up and down to Jews, Manumetans, Arians, and others, that having knowledge of all kind of opinions, he might at last judge which was the true Religion; but this is not the way to find the truth; God rather in just judgement leaveth such to errors. In this universal road Jacobus Andraas and Hube••ius are said also to go, though with some little variation. The man foundation they all build up 〈◊〉〈◊〉 is, the com∣parison made by the Apostle Rom. 5. between the first and second Adam, wherein the extent of justification to life by Christ, seeme 〈◊〉〈◊〉 to be as universal, as that of condemnation by Adam, the Apostle using the same words of many and all. This opinion saith Puccias is most consonant to that 〈◊〉〈◊〉 of God, which the Scripture commends, and removeeth from God 〈◊〉〈◊〉 all suspi∣cion of cruelty and injustice. By this instance we may see, there is no stop or bounds can be put to mens errours, when once they will judge of Gods love and mercy according to humane compassionate principles. And therefore let such, who deny original sinne, or extenuate it, pleading the awe they have in their hearts respectively to God, that men may have no hard thoughts of him; Let such (I say) consider, whether Puccius and his followers do not farre tran∣scend them in this kind; yea, whether by their principles they must not ne∣cessarily come off to his way. For although he doth assert original sinne, yet he maketh it wholly taken away by Christs death, and that to all mankind, so that now we are not born in a state of wrath and enmity against God.

Secondly, There are others that do not receive this opinion of Gods graci∣ous love in Christ to men, as they are men, but as they are believers, that yet affirm, The guilt of original sinne wholly taken away by Christ, as to all man∣kind, so that no man lieth under this guilt; and thereupon conclude, That all Infants, though of Heathens and Pegans, are certainly saved; for ha∣ving no actual sinne, and their original being removed, the doore is set open for them to enter into Heaven, which is afterwards to be consi∣dered.

Thirdly, There are yet some who deservedly are reputed as more honoura∣ble for learning and orthodoxy then the former, who though they hold origi∣nal sinne, and Gods special election of some persons to eternal glory, do yet withall maintain a possibility of salvation to every one lying in the corrupt masse of mankind. Thus Crocius (Duod••c. Dissert. Dissert. 1^a. de peccato origin.) al∣though he denieth the Huberian way of assuming all men into a state of favour, so that no man is obnoxious to damnation by original sinne, yet affirmeth, That none is necessarily damned for it, without the accession of new sins, and that therefore there is a way of possibility of salvation for every one. This opinion hath many learned Abettors, but if it be throughly pursued, it must either fall into the old known orthodox way, or empty it self into the Arminian chanel. Yea it seemeth to be of so brittle subtilty, that it doth not avoid any of those incon∣ven••ercies, which they labour to do; neither doth it practically give any com∣fort to a man rationally doubting in his conscience about his interest in Christs death, or stirre up and provoke to obedience unto those Commands and Exhor∣tations that are pressed upon us. But this Controversie belongeth not so pro∣perly to my subject.

I shall conclude against the former opinions mentioned, That by original sinne we are children of Gods wrath; yea and for that, as well as their actual sinnes, some are eternally condemned; which Doctrine hath received witness and testimony to its truth from the most eminent Guides and Pastors in Gods Church in all Ages. Insomuch that Fulgentius cometh with his Firmissime tene & nullatenus dubita, &c. Believe most firmly, and doubt not in the least man∣ner, but that every one by nature is obnoxious to the wrath of God, that person cannot be saved. It is true, he addeth without the Sacrament of Baptism; of which opinion in its time (De incarnatione ad Petrum Diacon.)

The Synod of D••ri also rejecteth the errour of such, who teach,

All men are assumed into a state of reconciliation, so that none is either damned, or obnoxous to eternal damnation for original sinne, but all are free from its guilt; which opinion (they adde) repugneth the Scripture, affirming us to be by nature children of wrath. (Acta Synod. Dordr••ct. cap. 2 de morte Christi reject Erro. 5.)

But let us consider, What Arguments are brought to prove this univer∣sal removal of the guilt of original sinne, from all mankind by Christs death. And

First, They urge the love of God to mankind, so often mentioned in the Scri∣pture: Insomuch that they say, it doth not stand with the 〈◊〉〈◊〉 and mercy of God, when man is plunged thus into an undone estate, there to leave him, and not deliver him out of it. But to this many things may be said. As

First, We grant, that notwithstanding our original sinne, yet God loveth mankind, and demonstrateth much mercy to men, even because they are his creatures. And it must be granted, That the Scripture doth often celebrate this mercy of God to man, though in a sinfull condition: But then we must distinguish between the general love of God, and his special love, between his

love of benevolence and love of complacency, as some express it. God doth love all mankind with a general love, or love of benevolence, so as to do good in a liberal manner to them. This love of beneficence is demonstrated both to the good and the bad; yet this doth not remove the guilt of sinne, we may be children of wrath for all this. Therefore there is the other special love and grace of God, a love of complacency and acceptance of us in Christ; and this is only to some of mankind, as the Scripture in many places doth shew: And yet we must adde, that when any are damned, we cannot say it is for any defect of Gods particular love and grace, as if the fault were to be laid there, but upon the original and actual sinfulness of the person so condemned; for every mans perdition is of himself.

Secondly, It is no injustice in God, if he let men alone in their lost estate by Adam; for he did at first endow him with all heavenly ability to stand in that glorious estate, and thereby to bring happiness to his posterity also. Now when Adam by his voluntary disobedience, had deprived himself of all this excellency, was God bound to restore him a second time? If a Debtor by his own prodi∣gality make himself unable to pay his Creditor, is the Creditor bound to bestow money upon that man, and to put him into his former condition again? Now if man own not this to man, much lesse doth God to man.

Lastly, The condition of the apostate Angels, and Gods dispensation to∣wards them, doth abundantly discover, what God might do in this case; for there is no reason in man, why he should be more kind to him, then an apo∣state Angel, seeing all are sinfull. Now when the Angels fell, was God bound to recover theme? Did he deliver any one of them out of that wretched estate? No more would God have been unjust, if he had not saved any one out of all mankind.

Let us therefore admire at the goodness of God in choosing of some, and tremble under his justice in passing by of others, taking heed of pride and cu∣riosity in searching into these mysterious wayes of God, especially of his pre∣science and providence in this particular, which heads in Divinity are full of comfort, as well as excellent in dignity: but to be wise in them according to so∣briety is operae pretium, to erre periculum, to acquiesce miraculum, as Junius excellently in his close of his dispute with the foresaid Puccius.

In the next place, let us conflict with their Goliah, the chiefest support of their cause, and that is from the Antithesis or Opposition which the Apostle ma∣keth Rom. 5. 15. between the first man Adam, and the second man Jesus Christs, wherein the Excellency and Preheminence is given to Christ, that his grace doth much more abound to life and justication then Adam's sinne can to condemna∣tion; Yea the Apostle useth the same note of Vniversality for the subject of either; sometimes all, and sometimes many, plainly declaring hereby, That as there is by Adam a Catholical enmity and offence that we are plunged into, in re∣spect of God towards us, so there is also as Catholical and Vniversal Reconci∣liation and favour with God, that we are instated into, through Christ our Mediater; otherwise it seemeth much to derogate from the honour and glory of Christ, that his favour and love should be more straitned and limited than Adam's efficacy to our condemnation.

To this many things are to be considered by way of answer:

First, That if they will rigidly and severely urge the collation made between A∣dam and Christ, then they must conclude of the actual salvation of every man, not one excluded. For it Adam's sinne did de facto, put all into a state of condem∣nation; so that if Gods grace had not wrought an evasion for some, all had actually perished. Thus it followeth much more than on Christs part, that all must be de facto saved, and delivered from Adam's transgression with the con∣sequents thereof. But the Scripture doth clearly evidence this, That in respect

of the event, the greater part of mankind will be damned. The way to hell is a broad way, and many enter therein; So that Christ is not actually a cause of sa∣ving more than Adam is of damning; if you respect the event and issue, farre more through Adam's disobedience go to hell, then through Christs obedience are admitted into Heaven, and yet the Adversaries themselves must confess, here is no derogation to the honour and glory of Christ, And if it be said, That it is mans actual unbelief and impentency, whereby he doth wilfully and fro∣wardly refuse Christ the Physician of his soul: Christ hath put him into a state of favour; but he doth voluntarily cast himself out again, and so is made unwor∣thy of the grace, which cometh by Christ. It is answered, that is true. But

1. How cometh it about that men have such an actual rebellion against Christ? Whence is it that they have such an inclination within them, to refuse him that is a Saviour, though he come for their good? Though their sinnes and the Devil will never be that help to them, which Christ would be, yet they im∣brace the later, and refuse the former; Is not all this from the polluted nature we receive from Adam? So that hereby Adam may be thought more universal∣ly to destroy, then Christ to heal.

Again, In the second place, Why is it that through Christ they are not deli∣vered from this rebellion? Why is it that he doth not vouchsafe a more tender and pliable heart? for condemnation cometh by one sinne, but the Apostle aggrava••eth the free gift by Christ, that it is of many offences unto Justification; If then of many, why is there any stint or limit of this free gift? It is plain, that rebellious disposion by some against Christ, is wholly subdued and con∣quered by him, and the same power he could put forth in others also, if he pleased, but he will not do it; and therefore the state of reconciliation by Christ, is not as extensive, as of condemnation by Adam; if then for the event it is plain, that Adam's condemnation is larger than Christs reconciliation (all wicked men being damned in hell both for their original and actual sinnes and) then the purpose or decree about this event, was no wayes tending to the disho∣nour of Christ.

Secondly, It is to be considered more diligently, in what method the Apostle doth here speak of the Vniversality of the Subject relating to Adam and Christ. For the Apostle twice speaking in the general of our condemnation, doth use the word all, vers. 12 Death passed upon all men, in that all have sinned. And vers. 18. Judgement came upon all men to condemnation; but to these generals, he doth presently subjoyn a distribution of this all, and then useth the word many: By which it is apparent, that the Apostle on purpose altering his speech, and distributing this all afterwards into many of two kinds, he doth understand the word all, not universally, but commonly and indifinitely; e••se why should he immediately upon the word all, presently interpret it distributively? So that if the Apostles expression, and the Coherence of his Discourse be more exactly searched into, it will be found not to patrocinate any such supposed Catho∣lical reconciliation; For the Apostle divideth the all, into the many con∣demned by Adam eventually, and the many justified and saved by Christ ef∣fectually.

Thirdly, When the Apostle maketh this comparison between the first Adam to condemnation and Christ to Justification, giving the superiority 〈…〉〈…〉 This is not to be understood in respect of the number of men, but of the nature of these gracious effects we hate by Christ. This comparison is not for expresse in quantity but quality. The Apostle doth not say, O, how many more (as the P••l••gians of ••••d applying Christs benefits to Infants bringing them to the Kingdom of Heaven, who yet (they said) received no polu•••• 〈◊〉〈◊〉 hurt by Adam) but how much more shall the grace of God abound through Christ to many? The how much more lieth not in the number, but in the nature of these gracious

effect; which come by Christ, though to some onely; for that the Apostle doth not intend an excess of Chriss grace, in respect of the number, it is plain, be∣cause that had been impossible, there could have been but an equality at most: If it should be granted, That Christ hath reconciled all those that Adam lost, this would be an equality only, we could not say, Christ redeemed more than Adam destroyed, for that could not have been; therefore it is plain, that the superabundance attributed by the Apostle to Christ, in respect of Justification, is to be understood intensively, not extensively, in respect of the nature of those blessed effects we receive by him, and so indeed there is a great transcendency in Christ in respect of Adam. For

1. By Christ we have vivification and quickning to grace and glory, whereas by Adam we have sinne and condemnation. Now it is farre easier to occasion the damnation of many, then to procure the salvation of one. To justifie and save one man, is more than to destroy all mankind. As we see amongst men, it's easier to destroy a thing, then to build it up; one man may kill many men, but yet the same man cannot bring any one of those to life again. If therefore Christ had saved but one of all mankind, he was infinitely to be exalted above Adam, by whose disobedience mankind was plunged into a perishing estate. So that if we do compare Death with Life Heaven with Hell, Damnation with Salvation, and that the one cometh from a deficient cause, the other from an efficient; we must necessarily conclude, that Christ hath infinitely the prehemi∣nence above Adam.

2. There are some that distinguish between the sufficiency and worth that is in Christs mediation, and the actual application of it,

Now (say they) the se∣cond Adam was infinately more able to save, then Adam to destroy, and that if we respect the number of men, for Christ is able to save a thousand of worlds besides this, if there were so many; and therefore if we speak of Christ in respect of his sufficiency, Adam in a destructing way is no more comparable to Christ in a saving way, then a drop to the ocean, or a sinite to an infinite.

For the obedience of Christ is the obedience of God and man. Now though this answer may in a good explained sense be received, yet I shall not so much avouch it, partly because the distinction is made use of to a farre other end, then the Orthodox do intend; and then partly, because the Apostle doth not here attend, in his comparison, so much to what is sufficient in Christ, as to what is actual; not so much to what he is able to do, as what he will do. It's efficacy not sufficiency the Apostle aimeth at; therefore we stick to the former answer, though in many other respects, the excellency of the second Adam to the first, night be declared, which are not here to be repeated; only that one the Apostle instanceth in, is not to be passed over, which is, that it is but one of∣fence to condemnation, whereas the grace of Christ extendeth to the abolishing of many offences, that one sinne is enough to damn, but the grace of Christ appear∣eth, not only to the abolition of that, but also all offences that do actually flow from it. Thus every godly soul may comfortably improve this truth, that there is more in Christ to save, then is in all sinne, whether original or actual to damn; Christ is more able to justifie, then Adam is to condemn. Therefore some School∣men deny, that Adam's sinne did demerit the death and damnation of all man∣kind, it deserved his own damnation, and his own death only. All other mens deaths, and other mens damnation have for their meritorious cause their original sin inherent in them. Adam did not meritoriously deserve these; but when fallen, then his posterity descending from him, did naturally fall into such a corrupted estate, as he himself was plunged into; and the reason they give of this is, be∣cause no meer man can either m••rer•••• or demereri, for the whole nature of man∣kind; if Adam had stood, all his posterity would have been holy and happy: but we cannot say, Adam would have merited this for all mankind; for that is a

peculiar thing to Christ only, which is incommunicable to a meer man, to merit; for the whole race of mankind. And although there is a great difference between merit and demerit; (a man may put himself into a demerit of eternal glory, but not into a merit) yet in this they are alike. This reasoning of some Schoolmen admitted (which seemeth very plausible) then it necessarily followeth, that Christs power to save is superlative, more than Adams to destroy.

Lastly, That Christ in his efficacy of grace, doth exceed Adam in his condemn∣ing guilt, appeareth, In that at last, he will utterly remove original sin from all, that are his members; and so totally vanquish it, that it shall not remain in the least spot thereof. Although Christ came into the world to take away all sin, yet some School∣men conclude, that principally it was to deliver us from original sin; Because (saith Suarez, De Incar. Christi) this is the cause and the root of all actual iniquities. It is not enough for Christ to purge us from our actual impieties, but he also intends to heal our natures. Now because original sin infecteth the nature, chiefly as it is in persons, so also doth Christ principally intend the sanctification of our natures. And although this be not presently and immediatly done, yet it wil at last be done, in that good time he hath appointed for that end. Those indeed that limit the ef∣ficacy of Christs grace to original sin only, as if actual sins were to be removed by our voluntary penances and satisfaction, they make Christ but a same. Saviour, and a semi mediator. But yet it may well be affirmed, because this original corru∣ption is the pollution of the nature, and is the cause of all actual defilements, ther∣fore the bloud of Christ doth in the most principal place cleanse from this. And therefore this should exceedingly comfort the godly, who groan under the re∣liques of this defilement upon them, that Christ will never leave them, till he hath restored them perfectly to their primitive integrity; for this end he came into the world, so that he would be but an impefect Saviour, if he should not at last cure thee of this nature-defilement; for this lieth upon him to do, that he bring al things to their for∣mer, yea a better perfection; that so all may admire the goodness, wisdom and mercy of God in Christ; and that all cavillers may stop their mouths, who usually demand, Why did God suffer Adam to fall? Why did he not prevent sin, when it was in his pow∣er? Now when all the world shall see, that a greater good is wrought by the se∣cond Adam, than evil was by the first; this will make us break out into holy ex∣clamations, saying, Oh the wisdom of God, how unsearchable are his wayes? And this may suffice for the razing of that foundation they build so much upon.

In the third place, I find that urged for an universal cleansing of all mankind, and that none is in a state of wrath now by nature; Because in that vision which Pe∣ter had, Act. 10. 28 he saith, God had shewed him, that he should not call any man com∣mon, or unclear. But this doth not any way contradict this Doctrine o•• spiritual uncleanness, which Job saith is upon all men; but uncleannes is there understood of that Jewish sanctity, which was vouchsafed to the nation of the Jews; whereby that people alone were intituled to Church-priviledges (and all Heathens abiding stran∣gers from this Covenant of grace, were as dogs not children; they were accounted as unclean, unto whom the word of grace was not to be preached) called therefore Gal. 2. 15. Jews by nature, and not sinners of the Gentiles, until Christ came, and broke down this parition wall: So that the meaning is, We are not now to include the Gospel within the Jews, but every nation is as clean in this respect, as they are: Insomuch that we are not to forbear preaching unto any people under the hea∣vens; otherwise if we regard this spiritual filthiness, we are to call every man un∣clean, as being the child of Gods wrath. Hence Austin of old did urge that phrase, He that believeth not, the wrath of God abideth on him. Joh. 3. 36. he doth not say, it cometh upon him, it will fall upon him, but it abideth on him, implying, that it was there before, even in respect of his natural pollution, though he had never com∣mitted those actual sins of unbelief and disobedience to the Gospel of Christ.

But that I may come out of this controversie I shall instance in one Objection

more, and that is, the promise made by God to Adam after his fall. For Gen. 3. 15. when Adam had cast himself into this cursed estate, and through the fear and horrour that was upon him he aid flee from the presence of God; God did in mercy look upon him, and made: but gracious promise concerning the seed of the woman, which should bruise the head of the serpent: hereby (some conceive) is a re-assuming of all mankind into Gods favours again and that the promise is made to Adam and Eve, as the two prin∣ciples and 〈◊〉〈◊〉 of mankind, and that hereby they are made an holy root, wherein all branches 〈…〉〈…〉 made holy. This place is indeed mentioned by Puccius (but Sneanus Method des. cons. sal. & dam. c. 3. &c. 4.) out of whose loins came Armi∣nius and his followers, doth much insist on this place; whereby he maketh it a blasphemy to think, that Adae maleficium should extend further than Christi bene∣ficium not indeed in the Huoerian or P••••cian sense, who hold an absolute reconci∣liation antecidently to mans faith and repentance; but conditional, or conciliabilty, or salvability of all, it they do repent and believe. But this Text cannot be a foundation for such a Doctrine. Indeed it is very difficult, and many grammatical and real doubts there are upon the place; only we must take it for granted, that there is de∣clared the first promise of a Chris: till Adam heard this from God, he could have no more hopes for his salvation, than the devils have. Therefore we are to abomi∣nate the Socinian Doctrin, who make this to be only a malediction of the serpent, or a cu••se upon that creature, putting a natural enmity between that and a man; affirming also, That Adam and Eve understood no more from God then that thing. But we see other Scriptures plainly alluding to this, as when Christ is said to be made of a wo∣man, Gal. 4. 4. and that he came into the world to destroy the works of the devil. 1 Joh. 3. 8. and in other places we find the devil called the old serpent, and the red dragon, which seduced the whole earth, Rev. 12. 9, 10. Yea Paul did allude to this promise, when he useth that expression, Rom. 16. 20. The God of peace shall shortly tread or bruise Satan under your feet. And whereas the Socinian asketh, How it can be a pro∣mise, seeing it is a curse? Can cold and hot come out of the same month? The answer is easie: therefore there is a promise, because of the curse; for in that the devil and his seed is in a mystical sense cursed by God, thereby is a promise made concerning Christ and his seed for victory over the devil; so that the promise is of excellent use and comfort; no godly man ought to fear either devil or wicked men, as long as he remembreth this promise. If Satans head be not yet bruised, if he have some life still, if he sometimes sting thee, be not discouraged; for though this promise was made long ago, yet God hath not forgotten it. But although this be so, yet we cannot from hence conclude, that God is become reconciled with all mankind; or that all after Adam's fall are received into equal grace. For we see plainly, there are two kinds distinguished in the Text, there is the Womans seed, and there is the serpents seed; and between these there is an enmity placed; The womans seed is Christ and his members (as we will here take for granted) The serpents seed are all wicked men reprobated in their sins; for by nature we are all the serpents seed; but here it speaketh of such a seed as shall continue in opposition to Christ and his people: That therefore some are the womans seed, some the serpents seed; on one part it cometh from the meer grace of God, and on the other part from the justice of God. So that this Text, if rightly considered, doth rather overthrow than establish such an uni∣versal Reconciliation of all mankind. It is true, for those who are made Christs by free discriminating grace, both this promise, and that discourse of Pauls, Rom. 5. do proclaim admirable comfort and consolation. For that condition thou wert so irrecoverably plunged into; that sinne and devil thou wert so afraid of, is wholly conquered by Christ. Hold up thy head therefore thou member of Christ and be exceeding glad, for the second Adam hath taken off that sinne, that wrath, that vengeance which the first Adam had brought upon thee. And alas! how free was this grace of God to thee? What did God

see in thee more then in the sonnes and daughters of Adam? Wast not thou in the same filth with them? Wast not thou wallowing in the same blood with them? Had not Adam infected thee, condemned thee, as well as others? Oh stand for ever admiring the unsearchable wayes of Gods grace to thee, who of a child of wrath, hath made thee a child of such special favour and mercy!