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 amplified 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 Gentiles 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 original 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 truly and indeed opposite to what is in opinion and esteem comparing 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 parallel instanced in will abundantly convince it for therefore they were not truly and indeed Gods because they were not so by nature So that the Text makes against him and not for him Besides the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 nature teach you And Jam. 3. 7. Rom. 1. 26. For natural principles and inclinations so the Gentiles Rom. 2. 14. are said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To do the things of the Law or by natural descent Rom. 2. 27. Vncircumcision is said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Rom. 11 21 24. The natural branches are called the Jews descending of Abraham and thereby enjoying Church-priviledges and Gal. 2. 15. Jews by Nature 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 cometh 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 Apostle 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 Children 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
primo ad ultimum cometh to be accomplished So that as in other places we read of the generations of men the generations of Adam of the Israelites so here is the generation of sinne described Now it is good to observe that in this whole discourse the Apostle doth proceed metaphorically comparing original sinne to a woman like that whore in the Proverbs alluring and enticing man to sinne or as Adam was at first tempted to sinne by Eve so still we are drawn aside to sinne by this original corruption which is like an Eve or like a Daeliah and a Joseph's mistress importunately solliciting of us to what is evil and as with the woman there is pleasure in conception but pangs and sorrows in bringing forth so it is with sinne while we do at first entertain it there is pleasure and delight but afterwards it leaveth a terrible sting in a man depriving him of all comfort day and night We may therefore observe the several steps and degrees of sinne before it cometh to be consummated 1. There is the mother or root of all and that is called lust which must not only be extended to the carnal sensual appetite of a man but principally to the rational part for there original sinne hath its chiefest dominion that is the metropolis as afterwards is to be shewed 2. There are the motions to sinne and titillations or delectations about it this is implied in the word enticed taken from the bird who is allured by the bait the meat it leeth but observeth not the snare Thus in man there are sudden motions and delights arising in the soul towards sinfull objects which do antecede all deliberation and consultation There are pleasing motions towards sinne and secret titillations of the soul before the will doth give its perfect and full consent I say perfect consent for it may be in all the tickling motions to sinne though never so sudden there may be some imperfect consent The third step or degree to the compleating of sinne is expressed vers 15 When lust hath conceived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is applied to women conceiving Luke 1. 24. Luke 1. 31. and by this is meant that consent and imbracement which the soul giveth to sinne For as it was with Joseph though his mistress did so violently sollicit him yet he not consenting fled away from her So it falleth out sometimes with the godly that though original sinne in the immediate motions thereof may tempt may delight and secretly please yet grace being strong may refuse to consent and then these Babylons brats are immediately killed before they grow up Thus many sinnes to the godly prove abortive original sinne hath a miscarrying womb for by grace they are inabled to resist those temptations and so sinne is killed as soon as ever it hath any life Not but that these motions to sinne though not consented unto are truly and properly sins but being withstood by grace they are not imputed And thus farre we admit that saying of Bernard Non nocet sensus ubi deest consensus These motions and stirrings of lust within us if resisted and refused shall not be able to condemn us but in all natural men for the most part lust doth conceive no sooner doth it entice but presently there is consent given to it No sooner doth it knock at the door but presently it is opened to receive this lust in and now when this consent is given then as to the eyes of God the iniquity is fully committed then a man is a murderer and an adulterer before God as appeareth Mat. 5. 28. Yet the Apostle addeth The fourth step and that is Lust thus consented unto bringeth forth sinne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 still continuing in the metaphor By sinne is meant actual sinne expressed in words and actions so that sinne is first in the heart in motions in secret consents and imbracements before it cometh to be expressed actually But why doth not the Apostle give it the name of sinne till it be compleated in action The Papists greedily lay hold on this and would therefore conclude from hence that the motions of the heart to sinne if not consented unto that the lusts which rise up in us to our grief and trouble are not truly and properly sins But 1. They themselves do acknowledge that sinne consented unto lusts yeelded unto though in the heart only are truly and properly sinnes that those are damnable though never actually committed whereas this Text if they rigidly urge it would prove as well that such lusts are not sin Besides Though the Apostle James doth not here call such motions sinnes yet Paul Rom. 7. doth very often give them that name and accounteth himself miserable in respect of his captivity to them though he doth utterly disallow them Therefore the Answer is That the Apostle taketh sinne here strictly for only actual sinne because this is onely visible to the eyes of the world and because though motions consented unto yea and unconsented unto are truly and proper sinnes yet because these are in a tendency to actual sinnes actual sinne is the terminus ad quem as it were they are not fully compleated in the utmost of their iniquity till actually committed No wonder if that be called only sinne not by way of exclusion to the motions within but by way of aggravation to shew that then sinne when it s actuated hath gone to its utmost Lastly Here is the last step and utmost end of sinne and that is sinne thus finished Bringeth forth death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now all the pleasure is turned into bitterness in death in the torments of hell all the delights of sinne will be forgotten as the whorish woman in her pangs and troubles when she labours to bring forth and cannot doth then forget all her former wanton lusts The damned in hell will cry out then Oh if they had remembred into what doom the short pleasures of sinne have brought them how that all their honey is now turned into bitter gall they would never have given way to these evil lusts So that we may metaphorically apply that to such sinners at the day of Judgement which our Saviour did to some because of the day of Jerusalem's destruction Woe be to those that are with child and give suck that thus conceive and bring forth in those dayes And here again you may ask Why is it said that sinne thus finished bringeth forth death if sin be entertained in the heart though it go no further It is not mortal and damnable The Papists therefore they would from hence also establish their distinction of venial and mortal sinne But this Text will not help them for as was said they acknowledge that adultery in the heart is a mortal sinne though not outwardly committed and if these motions be truly and properly a sinne as we shewed then eternal death must needs be the wages of them Rom. 6. 23. Therefore death is attributed to
to say so But Austin answereth It 's therefore called two wils or therefore it is said to will and nill because it doth will sickly and faintly It 's not so throughly and totally carried out to God as it ought to be and this halting like that of Jacobs thigh will go with us to the grave Thus we are as weak men that are partly well and partly sick as the twy-light when it is partly light and partly darkness or as wine mingled with water not that in such a mixture we are able to say this part is water and the other part is meer wine So we must not think that in a regenerate man one part is meerly spiritual the other meerly carnal but the corruption in a man doth adhere to every part that is sanctified and therefore as the principle is mixed so are the actions which flow from it But it is time to hasten to the last Proposition which is ¶ 10. Of the Regenerates Freedome from the Dominion of sinne And whether it be by the Suppression of it or by the Abolishing part of it THat though original sinne be in a regenerate person yet it is not in its dominion there it is in part abolished For there are these things to be considered in this inbred defilement there is 1. The Guilt 2. The Dominion and both these are removed in a regenerate person 3. There is the sense or presence of it and that is not taken away but by death 4. Some adde the Root of it and that they say is not destroyed till the body be consumed to ashes For although it be true that death putteth an end to all sinne yet that must be understood of an ultimate and final death otherwise if it be a dispensatory death as it was to Lazarus and some others as that did not put a period to their bodily miseries when they lived again so neither did it to sinfulness in their souls But even Lazarus and such like persons raised upon a special economy were regenerated but in part and this conflict of flesh and Spirit was in them and so they needed to pray for forgiveness of sinne But though we must acknowledge that original sinne hath not the power in a godly man it once had All the difficulty is Whether it be by suppression of it onely or abolishing part of it and if original sinne be in part diminished How can the whole of it be propagated to the child Or why may not the last part of it be consumed in this life It may be this Question may be more subtil then profitable Scotus as Pererius alledgeth him in Rom. cap. 7. thinketh that in a godly man original sinne is not at all abated onely grace is every day augmented and so that cannot weigh us down as it did before As saith he if an Eagle should have any weight upon her but the strength of her wings be increased then though the weight were not diminished yet because her strength is increased it would not hinder her in flying But to answer this Question we must conclude that in regeneration original sinne is more then suppressed there is a qualitative change and so a diminishing of darknesse in the mind by light of evil in the will by holinesse So that the encreasing of these graces do necessarily argue the decreasing of original sinn And For this purpose the Scripture useth those termes of crucifying and mortifying onely when we say original sinne is diminished You must not understand it hath quantative parts as if they were cut off by degrees but potestative that is the power and efficacy of original sinne is not so lively so vehement as it was once yet where it is thus weakned a regenerate person begetteth a sonne in an unregenerate estate because he is the sonne of Adam fallen and is not a father as he is godly but as he is a man Now though it doth thus tenaciously adhere unto us yet death will give it a final and full blow not death meerly as it is a dissolution in a natural way so that Castellio doth absurdly endeavour to perplex this Doctrine with curious interrogatories but as the nature of it is altered by Christ the Spirit of God putting forth its greatest efficacy at that time Yea though a godly man should be so overcome by a disease that he were not able to act faith in Christ at that time for the utter subduing of sinne in him yet his faith formerly put forth on Christ for that purpose and the promise of God at that time will effectually conquer all This being so how ought the godly gladly to submit to death The terrible vizour of it is now taken away No vain thoughts no wordly or distempered affections shall ever molest thee more It is not death to thee but to thy sinne It is not a death to thy graces and comforts but to thy corruptions Miseria non home moritur said the Martyr when he was to die It is misery not man that dieth CHAP. IV. Of Death coming upon all men as another Effect of Original Sinne. SECT I. The Text explained 1 COR. 15. 22. For as in Adam all die even so in Christ shall all be made alive THe chief scope of the Apostle in this Chapter as was formerly declared from the 49th verse is to establish that fundamental and necessary Article of the Resurrection of the dead which because of the incredibility of it to meer humane reason was much derided by the Heatheus and Paul for the preaching thereof was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 17. 18. A trifling babler Hence because of the difficulty to receive this truth Synesius was ordained Bishop though as yet not perswaded of the Doctrine which afterwards by the grace of God towards him he did acknowledge Yea it 's observed That the Philosophers when made Christians received this as the last Article of their Christian faith because so contrary to those Philosophical principles they had been accustomed unto The Sadduces also denied this main Article but they might be supposed to do it upon corrupt grounds futable to their lusts for being though not so numerous nor so applauded for piety by the people as the Pharisees were yet for the most part the richest and most wealthy they imbraced that opinion which denied the Resurrection as being more convenient for their carnal hearts and that they might with more delight and security give themselves up to this present world But the Apostle doth here most industriously and powerfully confirm this Doctrine which if not true all our Christian Religion would be in vain The principal Argument to prove this Doctrine is from the Resurrection of Christ For the rising as our Head it necessarily followeth his members should also rise to such glory and immortality So that Christs Resurrection doth necessarily inferre outs which made the primitive Christians so affected with it that in their ordianry salutations whenmeeting with one another they did use to
demonstrate how it stands between Adam and as The first is Psal 106. 32 33. They angred him also at the waters of strife so that it went ill with Moses for their sakes Because they provoked his Spirit so that he spake unadvisedly with his lips Here was saith he plainly a traouction of evil from the Nation to Moses their relative for their sakes he was punished but yet forasmuch as Moses himself had sinned But surely we may here say Behold a new thing under the Sunne This was scarce ever heard of before in the Church of God so that it 〈◊〉 too much honour to it to confute it yet something must be said lest words prevail and similitudes when reasons cannot Not to meddle with any large explication of that passage in the Psalm If we consult with Bellarmize and Genebrard this place will no wayes serve his turn For Bellarmine inlocum would have the 33. verse not to contain any sinne of Moses as it he spake unadvisedly with his lips but referreth that to Gods Decree or Purpose pronounced by his mouth which was to destroy the Nations as it followeth in the next verse which they did not do affirming the Hebrew word cannot be applied to an unadvised speaking or as it is rendred by some ambiguous and doubtfull Neither is it in the Text that God punished Moses for their sakes but as our Translators It went ill with Moses for their sakes And this translation Genebrard taketh notice of as following the Hebrew adding that some expound it not of any punishment God inflicted upon Moses but of that vexation trouble and grief which he had because of their murmurings and rebellings against him And it this be so then here is not so much room for his opinion as to set the sole of its feet But let it be granted That Moses was occasionally punished by the Israelites rebellion for his own sinne For who can deny but that God doth sometimes take an occasion from some mens sinnes to punish others for their own sinnes as the Hebrews have a saying especially when related to one another That in every punishment they undergo there is an ounce of that Calf which Aaron made as if God did from that take an occasion to punish the Israelites for their other transgressions yet this is no parallel to our case in hand for here the Israelites were an occasion to make Moses sinne for which God was so angry with him that he was not suffered to enter into the Land of Canan But we are now speaking of men who are punished by death that yet never were occasioned to sinne by Adam in the Adversaries sense For the people of Israel were present with Moses and by their froward carriages did provoke him to that sinfull passion but Adam hath been dead some thousands of years since Who can say It is Adam that stirreth me up it is Adam that will not let me alone but compelleth me to sinne Yea how can Heathens and Pagans be said to sinne occasionally by Adam when they happily never heard that there was such a man in the world Besides Infants they are subject to death What actual sinne doth Adam produce the occasion of to them If then Adam were now alive and Infants could be tempted to actual sinnes as Meses was by the Israelites then there had been more probability of his instance But it may be his second example will be more commensurated to our purpose and that is from 1 King 14 16. where it 's said God would give Israel up because of the sinnes of Jeroboam who did sinne and made Israel to sinne Thus saith he alluding to the words of the Apostle By one man Jeroboam sinne went out into all Israel and the curse captivity or death by sinne and so death went upon all men of Israel inasmuch as all men of Israel have sinned But this is wholly to give up the cause to Pelagians whose glosse yet of imitation he utterly rejecteth though much more that which affirmeth we are made properly and formally sinners by him Answer to a Letter pag. 54. For how did Jereboam make all Israel sinne was not by his example and in the fame sinne of Idolatry as he did Now do we follow Adam in eating of the for bidden fruit and so offend God in the same sinne as he did So that this was wholly by imitation and therefore one generation did transmit this sinne to anotherly example till at last there was no more mention of it But did Adam thus offend and then Cain and others follow him in the like sinne He cannot then wash his hands from the Pelagian Doctrine of original sinne from Adam only by imitation if he adhere to this inftance Again Jeroboam is said to make Israel sinne for some time only while his memory and example had some influence and it was the sinne of the Israelites only for many separated themselves from him and went into the kingdom of Judah that so they might not be polluted with that worship as appeareth 1 Chron. 11. 14. 16. whereas Adam's sinne bringeth death upon all mankind and this will endure to the end of the world for the Apostle saith in the Text In Adam all die Besides This Author gresly contradicts himself for at one time he saith God was sâ— angry for Adam's sinne that he indeed punished men with death yet but till Moses his time and then death came upon a new accout At other times he makes it a punishment of all men because of Adam's sinne And indeed the Text we are upon doth evidently enforce this Furthermore Death is said to reign over all markind to passe on all and are not Infants part of the world It is true he saith Children and Ideots that cannot commit actual sinnes death is no punishment to them they die in their nature but if there had been no sinne how could there have been ideots and children that die in their Infancy Certainly that must be an immature death Now although it be said That death is a conlequent of nature yet immature death must needs be a punishment of sinne for so this Auther answereth that Text Death is the wages of sinne The Apostle saith he primarily and â—terally means the solemnâ—â—es and causes and infelicines and 〈◊〉 of temporal death and not meerly the dissolution which is direct no evil but an in let to a better state Answ to a Letter pag. 87 〈…〉 this discourse of the occasionality of death by Adam 's sinne is 〈…〉 meer non-us and fancy of his own will appear by the opposite to Adam 〈◊〉 comparision with Christ What was Christ onely the occasion of our righteousness and life Did God from Christs obedience take the occasion only 〈…〉 us for our own obedience who seeth not the absurdity of this Though therefore he doth superâ—â—â—usly overlook Calvin Knox and the Scoich Presbyterics in this point yet I suppose he will bearken with more reverence to what the late Annotatour saith