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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A95131	An answer to a letter written by the R.R. the Ld Bp of Rochester. Concerning the chapter of original sin, in the Vnum necessarium. / By Jer. Taylor D.D.	Taylor, Jeremy, 1613-1667.	1656 (1656)	Wing T286; Thomason E1683_1; ESTC R209161	32,605	117

They may as well press me with his authority in the Article of the damnation of Infants dying unbaptized or of absolute predestination In which Article S. Austin's words are equally urged by the Jansenists and Molinists by the Remonstrants and Contra-remonstrants and they can serve both and therefore cannot determine me But then My Lord let it be remembred that they are as much against S. Chrysostome as I am against S. Austin with this only difference that S. Chrysostome speaks constantly in the argument which S. Austin did not and particularly in that part of it which concerns Concupiscence For in the inquiry whether it be a sin or no he speaks so variously that though Calvin complains of him that he cals it only an infirmity yet he also brings testimonies from him to prove it to be a sin and let any man try if he can tie these words together De peccator mer. et remission l. 1. c. 3. Concupiscentia carnis peccatum est quia inest illi in obedientia contra dominatum mentis Which are the words your Lordship quotes Concupiscence is a sin because it is a disobedience to the Empire of the spirit But yet in another place lib. 1. de civit Dei cap. 25. Illa Concupiscentialis inobedientia quanto magis absque culpa est in corpore non consentientis si absque culpa est in corpore dormientis It is a sin and it is no sin it is criminal but is without fault it is culpable because it is a disobedience and yet this disobedience without actual consent is not culpable If I do beleeve S. Austin I must disbeleeve him and which part soever I take I shall be reproved by the same authority But when the Fathers are divided from each other or themselves it is indifferent to follow either but when any of them are divided from reason and Scripture then it is not indifferent for us to follow them and neglect these and yet if these who object S. Austin's authority to my Doctrine will be content to subject to all that he saies I am content they shall follow him in this too provided that they will give me my liberty because I will not be tied to him that speaks contrary things to himself and contrary to them that went before him and though he was a rare person yet he was as fallible as any of my brethren at this day He was followed by many ignorant ages and all the world knowes by what accidental advantages he acquired a great reputation but he who made no scruple of deserting all his predecessors must give us leave upon the strength of his own reasons to quit his authority All that I shall observe is this that the Doctrine of Original Sin as it is explicated by S. Austin had two parents one was the Doctrine of the Encratites and some other Hereticks who forbad Marriage and supposing it to be evill thought they were warranted to say it was the bed of-sin and children the spawn of vipers and sinners And S. Austin himself and especially S. Hierom whom your Lordship cites speaks some things of marriage which if they were true then marriage were highly to be refused as being the increaser of sin rather then of children and a semination in the flesh and contrary to the spirit and such a thing which being mingled with sin produces univocal issues the mother and the daughter are so like that they are the worse again For if a proper inherent sin be effected by chaste marriages then they are in this particular equal to adulterous embraces and rather to be pardoned then allowed and if all Concupiscence be vicious then no marriage can be pure These things it may be have not been so much considered but your Lordship I know remembers strange sayings in S. Hierom in Athenagoras and in S. Austin which possibly have been countenanced and maintained at the charge of this opinion But the other parent of this is the zeal against the Pelagian Heresie which did serve it self by saying too little in this Article and therefore was thought fit to be confuted by saying too much and that I conjecture right in this affair I appeal to the words which I cited out of S. Austin in the matter of Concupiscence concerning which he speaks the same thing that I do when he is disingaged as in his books De civitate Dei but in his Tractate de peccatorum meritis remissione which was written in his heat against the Pelagians he speaks quite contrary And who ever shall with observation read his one book of Original Sin against Pelagius his two books de Nuptiis Concupiscentia to Valerius his three books to Marcellinus de peccatorum meritis remis●ione his four books to Boniface contra duas epistolas Pelagianorum his six books to Claudius against Julianus and shall think himself bound to beleeve all that this excellent man wrote will not only finde it impossible he should but will have reason to say that zeal against an error is not alwaies the best instrument to finde out truth The same complaint hath been made of others and S. Jerome hath suffer'd deeply in the infirmity I shall not therefore trouble your Lordship with giving particular answers to the words of S. Jerom and S. Ambrose because besides what I have already said I do not think that their words are an argument fit to conclude against so much evidence nor against a much less then that which I have every where brought in this Article though indeed their words are capable of a fair interpretation and besides the words quoted out of S. Ambrose are none of his and for Aquinas Lombard and Bonaventure your Lordship might as well press me with the opinion of Mr. Calvin Knox and Buchannan with the Synod of Dort or the Scots Presbyteries I know they are against me and therefore I reprove them for it but it is no disparagement to the truth that other men are in error And yet of all the Schoolmen Bonaventure should least have been urg'd against me for the proverbs sake for Adam non peccavit in Bonaventura Alexander of Hales would often say that Adam never sin'd in Bonaventure But it may be he was not in earnest no more am I. The last thing your Lordship gives to me in charge in the behalf of the objectors is that I would take into consideration the Covenant made between Almighty God and Adam as relating to his posterity To this I answer that I know of no such thing God made a covenant with Adam indeed and us'd the right of his dominion over his posterity and yet did nothing but what was just but I finde in Scripture no mention made of any such Covenant as is dreamt of about the matter of original sin only the Covenant of works God did make with all men till Christ came but he did never exact it after Adam but for a Covenant that God should make with Adam that if

he stood all his posterity should be I know not what and if he fell they should be in a damnable condition of this I say there is nec vola nec vestigium in holy Scripture that ever I could meet with if there had been any such covenant it had been but equity that to all the persons interessed it should have been communicated and caution given to all who were to suffer and abilities given to them to prevent the evil for else it is not a Covenant with them but a decree concerning them and it is impossible that there should be a covenant made between two when one of the parties knowes nothing of it I will enter no further into this enquiry but only observe that though there was no such covenant yet the event that hapned might without any such covenant have justly entred in at many doors It is one thing to say that God by Adam's sin was moved to a severer entercourse with his posterity for that is certainly true and it is another thing to say that Adam's sin of it self did deserve all the evill that came actually upon his children Death is the wages of sin one death for one sin but not 10000 millions for one sin but therefore the Apostle affirms it to have descended on all in as much as all men have sin'd But if from a sinning Parent a good childe descends the childs innocence will more prevail with God for kindness then the fathers sin shall prevail for trouble Non omnia parentum peccata dii in liberos convertunt sed siquis de malo nascitur bonus tanquam benè affectus corpore natus de morboso is generis poena liberatur tanquam ex improbitatis domo in aliam familiam datus qui vero morbo in similitudinem generis refertur atque redigitur vitiosi ei nimirum convenit tanquam haeredi debitas poenas vitii persolvere said Plutarch De iis qui sero à Numine puniuntur ex interpr Cluserii God does not alwaies make the fathers sins descend upon the children But if a good childe is born of a bad father like a healthful body from an ill affected one he is freed from the punishment of his stock and passes from the house of wickedness into another family But he who inherits the disease he also must be heir of the punishment Quorum natura amplexa est cognatam malitiam hos Justitia similitudinem pravitatis persequens supplicio affecit if they pursue their kindreds wickedness they shall be pursued by a cognation of judgement Other waies there are by which it may come to pass that the sins of others may descend upon us He that is author or the perswader the minister or the helper the approver or the follower may derive the sins of others to himself but then it is not their sins only but our own too and it is like a dead taper put to a burning light and held there this derives light and flames from the other and yet then hath it of its own but they dwell together and make one body These are the waies by which punishment can enter but there are evils which are no punishments and they may come upon more accounts by Gods Dominion by natural consequence by infection by destitution and dereliction for the glory of God by right of authority for the institution or exercise of the sufferers or for their more immediate good But that directly and properly one should be punish'd for the sins of others was indeed practised by some Common-wealths Utilitatis specie saepissimè in repub peccari said Cicero they do it sometimes for terror and because their waies of preventing evil is very imperfect and when Pedianus secundus the Pretor was kill'd by a slave all the family of them was kill'd in punishment this was secundum veterem morem said Tacit. Annal. 14. for in the slaughter of Marcellus the slaves fled for fear of such usage it was thus I say among the Romans but habuit aliquid iniqui and God forbid we should say such things of the fountain of Justice and mercy But I have done and will move no more stones but hereafter carry them as long as I can rather then make a noise by throwing them down I shall only add this one thing I was troubled with an objection lately for it being propounded to me why it is to be beleeved that the sin of Adam could spoil the nature of man and yet the nature of Devils could not be spoiled by their sin which was worse I could not well tell what to say and therefore I held my peace THE END An Advertisement to the Reader PAg. 8 9 there are seven lines misplaced which are to be read thus pag. 8. lin 16. read till the body was grown up to strength enough to infect it and in the whole process it must be an impossible thing because the instrument which hath all its operations by the force of the principal agent cannot of it self produce a great change and violent effect upon the principal agent Besides all this I say while one does not know how Original Sin can be derived and another who thinks he can names a wrong way and both the waies infer it to be another kinde of thing then all the Schools of learning teach does it not too clearly demonstrate The names of several Treatises and Sermons written by Jer. Taylor D.D. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Course of Sermons for all the Sundaies in the year together with a Discourse of the Divine Institution Necessity and Separation of the Office Ministerial in fol. 2. Episcopacy asserted in 4. 3. The History of the Life and Death of the Ever-blessed Jesus Christ 2. Edit in fol. 4. The Liberty of Prophesying in 4. 5. An Apologie for authorised and Set formes of Liturgie in 4. 6. The Rule and Exercises of holy living in 12. 7. The Rule and Exercises of holy dying in 12. 8. The Golden Grove or A Manual of daily Prayers fitted to the daies of the week together with a short Method of Peace and Holiness 9. The Doctrine an practice of repentance rescued from popular Errors in a large 8. Newly published Books written by H. Hammond D. D. A Paraphrase and Annotations upon all the Books of the New Test by H. Hammond D.D. in fol. 2. The Practical Catechism with all other English Treatises of H. Hammond D. D. in two volumes in 4. 3. Dissertiones quatuor quibus Episcopatus Jura ex S. Scripturis primaeva Antiquitate adstruuntur contra sententiam D. Blondelli aliorum Authore Henrico Hammond in 4. 4. A Letter of Resolution of six Queries in 12. 5. Of Schism A Defence of the Church of England against the Exceptions of the Romanists in 12. 6. Of Fundamentals in a notion referring to practice by H. Hammond D. D. in 12. 7. Six books of late Controversie in defence of the Church of England in two volumes in 4. newly published Books newly published DOctor Cousins Devotions in 12. The persecuted Ministery by William Langley late of St. Maries in the City of Liechfield Minister in 4. A Discourse of Auxiliary Beauty or Artificial Handsomenesse In point of Conscience between two Ladies in 8. Lyford's Legacy or an help to young People Preparing them for the worthy receiving of the Lords Supper in 12. The Principles of Holy Christian Religion or the Catechism of the Church of England paraphrazed By R. Sherlock B. D. at Borwick Hall in Lancashire in 8. A Discourse 1. Of the Holy Spirit of God His Impressions and workings on the Souls of Men. 2. Of Divine Revelation Mediate and Immediate 3. Of Error Heresie and Schism the Nature Kindes Causes Reasons and Dangers thereof with directions for avoiding the same By R. Sherlock B. D. in 4. THE END