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

CHAP. I.

The first Text to prove Original Sinne, improved and vindicated.

SECT. I.

EPHES. 2. 3.

And were by nature the children of wrath, as well as others.

THE true Doctrine of Original Corruption is of so great concernment, that Austin thought, De Pec∣cato Orig. contra Pelag. & Celest. 2. cap. 24. the Summe of Religion to consist in knowing of this, as the effect of the first Adam, and also of Christ the second Adam with all his glorious benefits. Though therefore Coelestius of old thought it to be but Rec∣quaestionis, not fides, Ibidem cap. 4. And others of late have wholly rejected it, as Austin's figment, yet certainly the true way of Humiliation for sinne, or Justification by Christ, cannot be firmly established, unless the true Doctrine of this be laid as a Foundation-stone in the building.

Now because original sinne is used ambiguously by Divines, sometimes for Adam's first sinne imputed unto us, (for, Omnes homines fuerunt ille unus homo) he was the common Person representing all mankind, as is in time to be shewed; And this for distinction sake, is called, Originale originans, or Originale impu∣tatum; And sometimes it's taken passively for the effect of that first sinne of Adam, viz. The total and universal pollution of all mankind inherently through sinne, which is called Originale originatum, or inherens.

I shall treat of it in this later acception, as being of great practical improve∣ment many wayes.

SECT. II.

ANd because in Theological Debates two Questions are necessary, The An sit, and the Quid sit, Whether there be such a thing, and, What it is; and in both these the truth of God meeteth with many adversaries.

I shall first insist on the Quod sit, That there is such a natural and cursed pollution upon every one that is born in an ordinary way. The first Text I shall fasten this Truth upon, is this I have mentioned, which deservedly, both by Ancient and Modern Writers is thought to have a pregnant and evident demonstration, That there is such a natural contagion upon all.

To understand this the better, take notice of the Coherence briefly. The Apostles scope is, to incite the Ephesians to Thankfulness, by the consideration of that great love and infinit mercy vouchsafed to them by God; and because the Sunne is most welcome out of a dark gloomy cloud, one contrary doth more illustrate another. He compareth their present state of Grace, with their pristine condition of misery and wretchedness, which is summarily expressed, That they were dead in sinnes and trespasses, a farre more dreadfull estate, than if they had been dead and rotting in their graves. This internal corruption is am∣plified from a twofold external cause,

1. The course aud custom of the world.

2. The power and efficacy of the Devil, the Prince of the power of the Air working in them.

Now lest this should be thought true only of the Ephesians, because Gen∣tiles, he brings in himself also, and the Jews equal with them both in actual sinnes.

1. We all had our conversation in times past in lusts of the flesh, &c.

2. For original sinne, both Jew and Gentile were all plunged in the same ori∣ginal gulf of misery: And this Proposition is asserted in the words read.

SECT. III.

IN which words are considerable, the Subject, and the Predicate, with the Manner of its attribution.

The Subject is [We] that is, we all, as in the beginning of this verse: For seeing the Jews were Abraham's children, in which they so much boasted, and therefore are called Jews by nature, Gal. 2. 15. and the natural branches, Rom. 11. 21. They might easily think, others indeed were by nature sinfull, yet for themselves, they would think that glorious discent they had from Abraham might be a priviledge to them, but here it is true, though Jews by nature, yet sinners by nature, as the Gentiles were.

2. There is the Predicate, Children of wrath, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is an Hebraism, and signifieth one wholly exposed to wrath, as if wrath were the mother, and

gave them their whole being. Thus the children of Belial, and the sons of death are often in Scripture. By wrath is meant Gods wrath; Now because Gods wrath is just, and doth alwayes presuppose sinne; Hence is inevitably deducted, That we are also by Nature full of sinne: So that though wrath be immediatly the misery here spoken of, yet sin is supposed as the necessary antecedent.

3. There is the Manner how, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by nature; We have it by our birth, it's not by imitation, and action, or custom, but by Nature. This word doth clearly pass a sentence of condemnation upon every one, while in the swadling-cloaths, though as yet guilty of no actual transgression.

But because the strength of our Argument for Original sinne lieth on this word, and the Adversaries to it, especially the Socinians, would weaken this Testimony: Let us remove their exceptions.

SECT. IV.

ANd first, Gretius rejects this Interpretation of Original, sinne, as nothing to the Apostles meaning, and therefore saith the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is as much as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, truly and indeed, opposite to what is in opinion, and esteem, compa∣ring this place with Gal. 4. 8. Which by nature are no gods. In this, following Pelagius his Exposition of old, as if he would take his errour by imitation, as Pelagius said, we did sinne from Adam. This interpretation of Pelagius taking prorsus for the same with nature. Austin refuseth for the novelty of it, Lib. 6. contra Julia, cap. 4. and indeed nothing now is more ordinary, then such an Exposition with the Adversaries to original sinne, as Castellio and others.

But this Exposition is not opposite, it's only subordinate, we will grant, that the word will bear this sense, That we are truly and wholly the children of wrath; but this is not all, we are so, because we have this misery by nature, and the pa∣rallel instanced in, will abundantly convince it, for therefore they were not tru∣ly, and indeed Gods, because they were not so by nature. So that the Text makes against him, and not for him.

Besides the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 being used about twelve times in the New Testament, doth alwayes signifie that which is nature, or according to natural inclination, or what we have by natural birth; For nature, so 1 Cor. 11. 14. Doth not na∣ture teach you? And Jam. 3. 7. Rom. 1. 26. For natural principles and inclina∣tions, so the Gentiles, Rom. 2. 14. are said 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, To do the things of the Law, or by natural descent, Rom. 2. 27. Vncircumcision is said to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, so Rom. 11 21, 24. The natural branches are called the Jews descending of Abra∣ham, and thereby enjoying Church-priviledges, and Gal. 2. 15. Jews by Na∣ture; Insomuch that it is a manifest falshood to say, the word never signifieth that which we have by birth. And indeed, as is well observed by Zanchy, The phrase, Children by Nature must necessarily imply by descent, as the sonne of a man supposeth descent from him: Adam was a man, but not the son of a man, he had it not originally from another, whereas we are by nature children of wrath, and so have it from our parents. Hence it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which doth relate to our nativity, and in the original it is more emphatical than in our Translations, for there it is, not by nature children of wrath, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Children by nature of wrath; So that children by nature is opposite to children by Custom, Imitation, Adoption, or any other way. Thus the first exception is removed.

Object. In the next place, The Socinian puts in his Caveat, after this manner, That must be understood by the phrase [Children of wrath by nature] which the Ephesians were now by the grace of God freed from; for the Apostle speaks in the time past, You were by nature children of wrath, but now are quickned by

the grace of God, therefore the Ephesians were now freed from that estate: But according to the Doctrine of those who maintain Original sinne, that abideth in every man, though regenerated, and is not abolished but by death.

Answ. But this stone is easily removed: For although original sinne abide in the godly, yet the guilt of it is not imputed; So that though by nature we were obnoxious to the wrath of God through its guilt, yet when grace com∣eth, this guilt is taken away, so that though it be in us, yet it is not imputed to us.

Object. Lastly, They object, It must be understood of actual sins, for the Apo∣stle spoke of such before, and to be a sonne of a thing denoteth the quality inherent in a man, as given to such a way; so in the former verse the Chil∣dren of disobedience, that is, those who voluntarily give themselves to such rebellion.

Answ. But to this it is answered, That in the former expression is not the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: So that the Apostle doth here lay the Ax to the root of the Tree; and because the Jews might be thought by the priviledges they enjoyed as soon as born to excell the Gentiles; Therefore he demonstrateth the Fountain and Well-head of their iniquity, though secret and under-ground, as springs are usually very difficultly discovered.

Besides, We will readily grant, That this expression doth denote an habitual inclination to all actual evil, and that the Apostle mentioneth it as the curse and bitter root of all the actual impieties that are committed in the world; so that there is a reference to actual sins, but in the cause of them, which is this original pollution.

And thus much for vindication of this noble Text, we have endeavoured to throw out all that earth, which the Philistims had cast into this fountain, what else may be objected, will in time be taken notice of. And from hence observe,

That all men by nature are born full of sinne, and so exposed to Gods infinite wrath and vengeance. Every Infant coming into the world is destitute of the Image of God, and in a more dreadfull condition than the young ones of the bruitish creatures, that are not exposed to eternal torments; so that although there may be joy that a man-child is born, yet much humiliation, because a child of wrath is born.

I shall not so much insist on the Predicate, as the Subject, with the Manner how.

This original sinne is a natural sinne, not indeed as we had our nature at first pure out of Gods hands, therefore here is no Manicheism affirmed, as Pelagi∣ans of old did calumniate, but as vitiated and defiled through Adam's trans∣gression.