Rome ruin'd by VVhite Hall, or, The papall crown demolisht

CHAP. XII. Treateth of originall sinne.

SECT. 1.

Obiection. CHrist by vertue of his Passion, hath set us in that first estate in which Adam was created, by take∣ing away originall sinne, for the Apostle saith, Cor. 15. 22. That as in Adam all were dead, even so in Christ all are made alive; that is, in every respect.

Ans. To cleare that and other Texts of Scripture, which seemeth to admit of such interpretations, it is requisite first to know the state, and condition which Man-kinde was involved in by reason of Adams transgression, by which meanes we shall with more ease discover the vertue and efficacy

of the Passion of Christ, and how farre, and to whom it doth extend it selfe.

SECT. 2. The people of God confessed themselves guilty of it.

ANd first, that all Mankinde became culpable of originall sinne by the fall of Adam, is most certaine, witnesse David, a Prophet, and a man after Gods owne heart, who saith, that he was borne in sinne, and brought forth in iniquity, Psal. 51. 5. from which Text, as also from the testimony of the Apostles, (who saith, that we are all by nature the children of wrath, Ephes. 2. 3.) It is evident, that all that were before Christ, as also since Christ, are by nature the children of wrath; for if we observe, the Apostle speaketh not of the time past, viz. before Christs comming in the flesh, and so saith, we were the children of wrath; but he speaketh of the time present, for he saith, We are all by na∣ture the children of wrath; intimating that the Passion of Christ as it was an Act, viz. by the thing done did not cleanse us (though under the Gospel) from originall sinne or corruption of the flesh, for that is only done by faith in his blood; for as the Sacraments doe not confirme grace, Ex opera operato, by the thing done, the same is in the sacrificing of himself for the sins of the world.

It is also confirmed by our Saviour, Matth. 15. 19. where he saith, Out of the heart proceedeth evill thoughts, &c. as also Gen. 8. 21. where it is said, that the imaginations, purposes, and de∣sires of the heart of man are evill, and that continually, or from day to day, even from the day of his birth, Chap. 5.

Now in those places I have named, we are not to think or un∣derstand them to be meant passively, of the frame of the heart which was created of God, for that is good, because God crea∣ted nothing evill; but we are to understand it actually, for that which the heart of man imagineth, or frameth it selfe, which is called the imagination, or framing of the thoughts, it is that which is esteemed evill; wherefore that place giveth no occa∣sion to prophane persons to conceive of God, as though he was the Author of evill. For the heart as it is created of God, is good,

the substance thereof is of God, but the evill qualities thereof is of the corruption of our owne nature; so that it maketh direct∣ly against the Pelagians, who deny sinne to be a deprivation of nature, but say, it is a corrupt imitation; whereas it appeareth by the Text, that even in the very youth, and first age, when we are not so apt to imitate, there is evill and corruption in the heart. Again, sinne is the cause of death, for if Adam had not sinned he had not dyed, but it is most evident that Infants dye (which if sinne were not the cause) then were the Scriptures false, which saith, the wages of sinne is death. Now what other sinne can pro∣cure an infants death, (which hath not sinned according to the similitude of Adams transgression,) viz. actually, unlesse it be originall sinne, which certainly is a most infallible demonstra∣tion, that children are borne in originall sinne. In the next place I will shew you what it is.

SECT. 3. Originall sinne described.

ORiginall sinne is an inherent corruption of our nature, pow∣red out into all the parts of the minde, by the guilt of A∣dam; who was not only the Progenitor, but also as it were the root of mans nature: for the Lord committed those gifts to Adam which he intended to bestow upon mans nature; which when he had lost, he lost them not only for himself, but also for his while posterity, by meanes of which we bring forth the workes which are called the workes of the flesh, Gal. 5. 19.

Now to the further description of originall sinne, we finde in Scripture the cause, the subject, and the effect of it.

1. The cause as I said before was Adams fall, as we may see, Rom. 5. 15. & 1 Cor. 15. 21. as also by the suggestions of the De∣vell, Gen. 3. 4. as also through Adams Free-will, whereas he might have refused.

2. The subject of it we take to be the old man, with all his power, minde, will, and heart; for in the minde there is dark∣nesse, and ignorance of God and his Will, as appeareth by the words of our Saviour, Mat. 12. 34. O generation of vipers, how

can ye being evill speake good things? The Apostle also saith, that the carnall minde is at emnity with God, for it is not subject to the Law of God, neither can be, Rom. 8. 7. The Apostle James also testifieth the same in these words, Let no man say when he is tempted, that he is tempted of God, for God cannot be tempted with evill; neither tempteth he any man, but every man is tempted when he is drawne away of his owne lusts, and inticements; then when lust hath conceived it bringeth forth sinne, &c. Jam. 1. 13, 14, 15.

3. The fruits of originall sinne are either internall, or exter∣nall; internall, as ungodly affections, or evill concupisence, which the Apostle termeth Idolatry. 2. Externall, as wanton lookes, prophaine speeches, and devillish actions; as in Mat. 15. 19. Out of the heart proceedeth evill thoughts, &c. which procureth a cau∣terised conscience, the which procureth the wrath of God, and eternall damnation, as the Apostle testifieth where he saith, that the wrath of God is revealed from heaven against all ungodlinesse, and unrighteousnesse of men, that holdeth the truth in unrighte∣ousnesse, for which thing sake the wrath of God is come upon the Children of disobedience, Col. 3. 16. Joh. 8. 24. Rom. 5. 12. 18. & Jam. 1. 15.

SECT. 4. Of Concupisence.

THe Pelacians doe hold this tenent in the generall, that Con∣cupisence was not sinne in any man; and so doe the Papists generally, in particulars, (viz. that concupisence after Baptisme is not properly sinne, nor forbidden by Commandement; and that it is not verily and properly a sinne in the regenerate, but that it is only so called, because it comes of sinne, and inclineth to sinne;) each of their Objections shall be propounded, and answe∣red: And first in answer to the Pelagians objection, that hold it in the generall, that concupisence (which is the first fruit of ori∣ginall sinne, being to will, or to desire without the externall acti∣on) is no sinne; to which purpose they argue thus: viz.

Obj. Such things as are naturall, are not evill, but concupisence, or to will, is naturall; therefore it is not evill, nor consequently sin.

Ans. The Apostle saith, that we are all by nature the children of wrath, therefore because we are so by nature, by the same rea∣son it should be no discommodity unto us to be the children of wrath, which would be a meere madnesse to conceive.

Obj. Even in our nature as it now standeth corrupt, the appe∣tite or desire of such things as tend to the conservation of nature, and to decline and shun the contrary are not evill, but such is the concupisence to meat and drink, and the like; ergo.

Ans. Such motions and appetites of themselves are not evill, as they are naturall motions, but if they be inordinate motions, and exceed a just measure, they are evill; as to have an immo∣derate desire to meat and drink, for as it was naturall for Eve to desire to eate of the fruit of the tree, yet to desire it against the Commandement of God was evill; so it is likewise with these naturall motions, if they be immoderate, and inordinate, they are evill.

SECT. 5. How Sinne is to be measured.

Obj. THat which is not in mans power to avoyd, is no sinne, but not to covit is not in mans power; ergo it is no sin.

Ans. Sin is not measured by the necessity, and liberty of Nature, but by the disagreement which it hath with the Will of God. 2. When God first printed the Law in mans nature, before his fall, then were the precepts of God given unto him in his power to keepe. 3. Though man by his voluntary corruption hath lost his power and liberty, yet God fore-goeth not his power, and right in commanding; but that Concupisence is sinne, it is most evident by the Morall Law, that would not forbid it unlesse it were sinne. As also the Apostle who urgeth the same argument, saying, I had not known sin but by the Law, for I had not known lust except the Law had said, thou shalt not covit, Rom. 7. 7. Thus much touching the objections of the Pelagians, next in answer to the Popish objections.

Obj. The objection which the Papists make touching concupi∣sence

is, viz. That it is taken away by Baptisme, to whom I re∣turne this answer, viz.

Ans. The subjects which they and many other Societies admit to Baptisme, are not at that time of their admittance, fit members, or subjects to receive that Sacrament of initiation into the Church of Christ, which in its due place I shall fully prove. But as to such persons as are meete Members, (and have also received it according to the direction, and institution of Christ, and his A∣postles) I answer thus.

That originall sinne is not simply taken away in Baptisme, but only in respect of the guilt. It is taken away formally, but not ma∣terially. There be two things to be considered in originall sinne, as first, the disagreement, and repugnancy it hath with the Law of God, and the guilt of the punishment; the latter way, origi∣nall sinne is remitted, and released in Baptisme, it shall never be laid to the charge of the truly faithfull members of Christs Church, as the Apostle saith, Who shall lay any thing to the charge of Gods elect, Rom. 8. 33. but the other remaineth still in Gods Children, as the Apostle Paul confesseth of himself, Rom. 7. 23. I see another law in my members, rebelling against the law of my minde, but yet though it remaine, and have a being in the faith∣full, yet it doth not raigne and exercise the power of an absolute Monarch, to make its will their law. To which purpose the A∣postle exhorteth the Romans, that they would not suffer sinne to raigne in their mortall bodies, to obey it in the lusts thereof.

SECT. 6. The Virgine Mary borne in originall sinne.

Obj. YOu will surely confesse that the Virgine Mary was borne without originall sinne, it being for the honour of Christ?

Ans. The Apostle acquainteth us, that whatsoever the Law saith, it saith to them that are under the Law, that every mouth may to stopped, and all the World be culpable before God; but the Virgine Mary was under the Law, and blameable as others were, and therefore guilty of originall sinne. She was also made righteous by faith, for she called Christ her Saviour, in her

Song, Luk. 1. 47. the Apostle also saith, that we were all the chil∣dren of wrath, and if all, then the Virgine Mary, and so borne in originall sinne; the Scriptures also discovereth divers infirmities in the Virigine Mary, as Luk. 2. 48. in finding fault with Christ, whom she had formerly acknowledged to be her Saviour. 2. Her interrupting of Christ in his Sermon, Mat. 12. 46. 3. In her pre∣scribing a time for Christ to shew a Miracle, for which she pro∣cured a rebuke from him, Joh. 2. 2. upon which reasons and testimonies of Scriptures, describing her infirmities, we inferre; that the Virgine Mary was conceived, and borne in originall sinne, as others are, and Christ only is exempted, of whom only the Apostle saith, He was in all things in like sort tempted, and yet without sinne, Heb. 4. 15.

Notes

• All man Kinde c••••pable of originall sin.
• The substance of th•• heart nor evill, but the actions••••i.
• The death of Infants an evi∣dent demon∣stration of ori∣ginall sinne.
• The cause of originall sin.
• The subject of originall sin.
• The fruits of originall sin.
• Questions propounded and answered touching Con∣cupisence.
• Concupisence how evill, and how not evill.]
• How sin is to be measured.
• Concupisence is sinne.
• Popish objecti∣ons touching concupisence answered.
• O••iginall sin not taken away by Baptisme.
• Two things to be considered in originall ••••••.
• Divers infir∣mities in the Virgine Mary.
• Christ only exempted from originall sin.