second place there is the Universality 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is more emphatical then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All things not all men This expression is used to shew that not only all men but all their actions studies endeavours every thing belonging to them as it were is thus sinfull and damnable although Grotius maketh the Substantive understood to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the third place we have the Cause appointing and declaring of this and that is the Scripture It is usual to attribute those things which belong to God unto the Scripture because that is the sentence of God that declareth the will of God Thus Gal. 3. 8. The Scripture fore-seeing that God would justifie the Heathen c. that is God by his Word fore-telling what he would do Thus Rom. 9. 17. The Scripture saith unto Pharaoh For this same purpose have I raised thee up c. that is God by the Scripture manifested his will and purpose concerning Pharaoh So that in this place we are to conceive of God wisely and righteously ordering this way that all mankind shall fall into a stat of sin condemnation that so a way may be made open for the advancement of the grace of the Gospel Not that God did necessitate Adam to sinne or did infuse any evil into him but be falling by his own voluntary transgression and thereby plunging all his posterity into this wretched estate God who could have prevented this fall of Adam did not because not bound to it give him that grace which would actually have confirmed him although he bestowed on him grace sufficient enough to inable him to stand God I say did righteously and wisely permit this fall of his thereby to work out a greater good then the sinne of Adam could be an evil Thus God may be called the cause appointing and ordering of all this evil of mankind partly permissivè by leaving Adam to his own will and partly directivè and ordinativè being not a bare spectator or sufferer of this apostasie but also a righteous director and ordainer of it to blessed and heavenly ends Though therefore God is here said to shut up all mankind into this prison yet he is no more cause of the evil which brought this desolation then a Magistrate is of the wickedness of such a Malefactor whom he throweth into prison Yea Gods ordering of this fall of Adam unto such righteous ends doth therein demonstrate his Mercy and his Justice So that although sinne be evil yet the punishing of this is good as also the working of a better good then the evil is evil is a demonstration of the infinite wisdom of God As God doth it thus as the chief cause so the Scripture is said to shut us up under sinne instrumentally because that declareth the curse of God due unto us And that upon a two-fold account both because of the actual impieties all do commit as also because of that original filthiness and pollution we are born in Now it is my purpose to treat of Gods righteous dispensation towards mankind in this particular only because some do rise up with great zeal for the righteousness honour and glory of God in this point as if the Doctrine delivered by the Orthodox herein were altogether injurious and derogatory to him Hence the late known Adversary to this fundamental Truth about original sinne delivers himself thus Answer to a Letter pag. 23 24 To say that for Adam's sinne it is just in God to condemn Infants to the eternal flames of hell and to say that concupiscence or natural inclinations before they passe unto act could bring eternal condemnation c. are two such horrid propositions that if any Church in the world would expresly affirme them I for my part should think it unlawfull to communicate with her in the defence or profession of either and think it would be the greatest temptation in the world to make men not to love God of whom they speak such horrid things Thus he most horribly Now although these two Propositions are set down by him odiously and captiously not fully expressing the Doctrine of the Reformed Churches yet it is plain that he striketh at those Positions which are for the substance of them maintained by all Protestant Churches and doth thereby publiquely professe his separation from and non-communion with all Protestant Churches and particularly with the Church of England in that 9th Article which he doth so cruelly tear and mangle that it may not appear to be what indeed it is Our work therefore shall be from this Text to declare from Scripture-ground the holiness wisdome and righteousness of God in his proceedings thus with mankind for Adam's sinne For although all grown persons are shut up under actual sins as well as original yet here is comprehended both seeing it doth extend to all that may have salvation by Christ out of which number Infants are not to be excluded Therefore Bellarmine bringeth this Text amongst others to prove that there is an original sinne that all are born in And so we observe That God for righteous and wise ends manifested in the Scripture hath shut up all mankind in a state of sinne and damnation That God who could have preserved Adam in the state of happinesse and continued it to all his posterity so that thereby no sinne or condemnation would have come upon any one man for there would then none have done evil no not one hath ordered the contrary way suffering man to fall and thereby all mankind to be in a state of condemnation whereby also sin is so predominant that now there is none that doth good no not one The Scripture doth in other places with much exactnesse and diligence take notice of the proceeding of God in this way as Rom. 3. 9. The Apostle dividing all mankind into Jews and Gentiles sheweth that though there may be many differences in several respects yet as to a state of sin by nature and so a necessity of justification by Christ all were alike Therefore saith he We have before proved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word is very emphatical some make it to charge complain and in an heavy manner to accuse So that to be by nature of our selves in a state of wrath not being able without the grace of Christ to avoid this condemnation is the greatest guilt that we can be charged with It ought not to seem a light and contemptible thing that we come thus cursed in the world But because men may be accused falsly and the Pelagians charge us with laying a false curse upon mankind hence the Greek word signifieth more viz. so to charge a thing upon a man as by strong reasons to prove it to shew clearly the causes and grounds of it therefore our Translators render it We have before proved So that the Apostles meaning is We have not only said thus but we have proved A Metaphor say some from those who have cast up
in the world as there are men and women yet in one man or one woman there is but one original sinne Thus David Psal 51. 5. confessed his particular birth-sinne not that it was his case alone not that any other ought not say so as well as David but because this consideration doth most humble and affect a man for what is it to hear that in the general there is such a thing as original sinne unless a man make particular application to himself unless he bring it home to his own heart unless he cry out Ah wretched and undone sinner I even I am the man that am thus born in sinne even though there were no other men in the world yet I should be by nature the child of wrath And truly this is one reason of our large discoursing upon this point that you might at last bring this coal of fire as it were into your bosome to kindle there not only to think of the undone estate of mankind in the general but to think this is true of thee I am the man of whom all this evil is spoken Believe thy self to be such a Toad such a Devil Hearken to the Word more then to these flattering and soothing suggestions which thy own deluded heart or corrupt teachers may obtrude upon thee Secondly That although this original sinne be commonly called the sinne of the nature yet that is not to be so understood as if it were not also existent in the person and so a personal sinne Catharinus Opusc casu hominis confesseth he doth not understand how original sinne can be called the sinne of the nature for the nature is an abstract and it is a Chymerical sigment to say an universal nature is capable of sinne because Actiones sunt suppositorum and the late known Enemy to this truth doth as it were triumph in his Arguments against this expression when it is called The sinne of our Nature Further Explicat of the Doctrine of Orig. pag. 493. For while he is wresting and wrecking the miserable 9th Article of the Church of England adding and detracting Procrustus-like to make it commensurate to his prepossessed imagination although he should remember that according to the Civil Law no credit is to be given to confessions extorted upon the rack he positively dictates that sin is an affection of persons not of natures The humane nature cannot be said to be drunk or commit adultery Actiones sunt suppositorum and sin is a breach of the Law to which persons not natures are obliged This Argument I remember is urged also by some against Christs obedience that the Law did not bind his humane nature because it was not a person and therefore the command did not reach to him as he was man to do this or that But the answer is very obvious That although the Law doth immediately bind the persons yet mediately it doth also the nature Who can deny but that the Law to love God though immediately it be commanding the person Thou shalt love the Lord c yet thereby the soul of a man is also reached unto so that hatred of God in the soul as it is there inherent is forbidden mediately Otherwise there could be no habitual sins or graces because the command or threatning did no wayes reach to them In the next place to our purpose in hand concerning original sinne it is ignorantly objected That Actiones sunt suppositorum For we doe not say Original sinne is an action it is in the nature of habits So that this ariseth from a gross mistake That a child doth actually sinne in partaking of this nature-defilement We say it doth contrahere peccatum or receive this pollution with its nature not that it doth actually sinne in the reception of it But then 3. When it 's called the sinne of our nature it is not meant as if this nature did universally exist any where that indeed would be a meer Chimera or as if mans nature were any where but in a person But that wheresoever the nature of a man is any where subsistent in individuums there is also this corruption Even visibility and mortality are the universal properties of the nature of man There is no man but hath these affections So also is original sinne thus inseparably annexed to the nature of man wheresoever it doth particularly subsist To this purpose Julius Sirenius a Scholastical Writer Promptu Theolog. lib. 20. 22. When we say Original sinne is a siane of the humane nature Non ita velim intelligas quasi naturae per se considerata actio aliqua convenire possit c. do not understand it as if any action could agree to nature considered in it self for not the action which is of the suppositum but the modus agendi belongeth the nature existent in the suppositum for sin is not an action but the mode or rather the defect of the mode in an action The Sum is this A man is born thus in sin not because he is this or that person but because he is a man descending from lapsed Adam So that by this we see that it is the sin of our nature and yet so as it is the sin of every person new born but we are necessitated to call it the sin of our corrupt nature to distinguish it from all actual and habitual sinnes which are the sinnes of one person that they are not necessarily the sinnes of others Every man is not necessarily a proud man an unclean man but every one is thus a defiled man destite of the Image of God only this must alwayes be remembred That it is not our nature-sinne as we had it from Creation but as vitiated by Adam's voluntary transgression and if he would put it in the definition of man that he was animal rationale mortale we may adde ad peccata prenum prone and inclming to sinne for we must consider man otherwise in Divinity and by Scripture-light then we do in Philosphy Hence to be a man or to walk as a man in Scripture-phrase sometimes is to be sinfull and to do a thin sinfully You see then that upon good grounds original sinne is called the sinne of our natures and that as in actual sinnes the person doth defile the nature So on the contrary in original sinne the nature defileth the person for the humane species was in Adam as we say the whole species of the Sunne is in the Sunne though with some dissimilitude Hence it is that according to the Exposition of some learned men it is called The sinne of the world not my sinne or thy sinne but the sinne of the world John 1. 29. For this Rule is given that wheresoever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used with the emphatical Article in the Singular number as in this place there we must alwayes understand original sinne but perhaps that is no more true then another Rule viz. where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath the Article 〈◊〉
confront the Scripture which attributeth condemnation and 〈…〉 to this sinne because of the intrinsecal evil and hainousness thereof The essence is of one to condemnation saith the Apostle Rom 5. and the Text saith we are by nature the children of wrath Besides this is a ridiculous and absurd 〈◊〉 for original sinne is nothing but the spiritual death of the soul and doth wholly destroy that respect and habitude which the soul had unto God Father this Popish evasion is of no strength with us who hold no venial sinnes in their sense For they say a man may be damned in hell for venial sins not because they of their own nature deserve so but because of the subject sometimes who may die destitute of all grace and then his venial sinnes encrease his condemnation But this Doctrine of a venial sinne in the Popish sence is immediately opposite to Scripture and contrary to the Majesty of the most holy God Conclus 2. In that original sinne is thus meritotious of eternal damnation Those learned men who hold the corrupt Mass of mankind to be that state out of which God chooseth some to eternal life leaving others in this wretched and sinfull condition they have by Adam do thereby affirm nothing injurious to God or any thing that may justly be complained of by sound reason It is not my intent to launch into that vast Ocean of the dispute about the object of election and reprobation no not as it is confined among the orthodox they themselves disputing whether it be Massa para or Massa corrupta from whence ariseth that distinction of Supralapsarians and Sublapsarians It is enough at the present to affirm that if the corrupt Mass of mankind be made the object of election and reprobation the justice of God is abundantly cleared against all Papists Arminians and others in this particular because original sinne doth deserve eternal damnation This was the opinion of Austin and many moderate learned men think this opinion less obnoxious to cavils and more consonant to Scripture then that of those who hold Gods decrees herein to be supposing Massa pura or man considered as man meerly in a common sense Thus God speaketh of hating Esau and loving Jacob in respect of his purpose according to election and that before they had done good or evil Rom 9 11. which relateth to their actual evil Yea this was Calvins opinion as appeareth Lib 1. de eterna Dei predestinatione contra Pighium alledged by Crakanthorpe Defens Eccles Anglic. cap. 37. where Calvin saith when we treat of predestination Vnde exordiendum esse semper docui atque bodie doceo jure in morte relinqui omnes reprobos qui in Adam mortui sunt damnati jure parice qui naturâ sunt filii irae ita nemini causam esse cur de nimio Dei rigore quâ—ratur quando reatum in se omnes inclusum gestant Thus Calvin And how orthodoxly and vehemently doth Crakanthorpe though of the Episcopal judgement defend this Potestne quisquam saith he te Spalâ—to quisquam ex vestris Dei justitiam in damnandis reprobis luenlentiùs asserere In Adamo in massâ perditirei omnes mortis eorum alios ex istâ Massâ per misericordiam liberat alios in eâdem Massâ per justitiam damnandos relinquit For Gods election and reprobation is about Infants as well as Adult persons neither may we think it any cruelty or injustice of God if he leave an Infant in his natural impure estate seeing grace is free if it be grace and God is not bound to adde a new favour where the former is lost and although such an Infant had no voluntary personal acting to this corrupt estate he is born in for which God eternally passeth him by with a negative preterition as some Divines express it yet because sinnes in the Scripture-language are called debts that which is just between man and man may be much more between God and man who cannot be any wayes obliged to shew favour to him and that is amongst men children are liable to their parents debts and what their parents did wickedly and voluntarily contract by their prodigality and luxury that the children stand engaged to pay though they had no influence into those supposed debts Thus all mankind stands engaged for Adam's debt I mean as the consequent corruption of his nature by his voluntary disobedience doth hereditarily descend to all his posterity and the rather because it is both aliena and nstra culpa as Bernard both Adam's debt and our own also No wonder then if mankind lying in this bloud God spake to some to live and leaveth the restin their undone estate but I must not enlarge on this When that mutable Euripus and miserable Ecebolius though not crying out afterwards as he did Culcate me insipidum salem Spalatensis had objected this as a puritanical opinion and also the Doctrine of the Church of England That Infants dying with Baptisme may yet be damned Crakanthorpe defendeth the Church of England herein Defens cap. 40 yet with such assertions that cannot please the late Antagonist of original sin Vbi è Scripturis habes Infantes morientes cum Baptismo non posse damnari saith he An tu à Dei consiliâ—s es ut sine Scripturâ hoc scias ut scias tales omnes Infantes electos esse You see he putteth their salvation upon election that are saved concluding indeed that in the judgement of charity we think such may be saved but as for a judicium certitudinis veritatis he doth leave that to God but you must remember he speaketh not of all Infants though of Infidels 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 confidently 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 throughly 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 antecedently to any faith or knowledge
A TREATISE OF Original Sin The First Part. PROVING That it is by pregnant Texts of Scripture vindicated from false Glosses By Anthony Burgess ANCHORA SPEI LONDON Printed in the Year 1658. TO THE CHRISTIAN READER READER THe Doctrine of Original Corruption is as extensive in the usefulnesâ—â— of it â—as the sinne it self is diffusive in the contagion thereof so that as there is none born in a natural way who can plead an immaculate conception either is there any who doth not need profitaâ—â—e information herein for the deep and radical Humiliation of himself before God As for the Doctrine of it it 's easie and difficult easie because we palpably and evidenâ—ly finde the effects thereof Difficult because the exact knowledge of it being chiefly be divine Revelation Noâ—onder if those who attend to Aristole more than Paul and desâ—â—â— be â—ationales rather than fideles have groâ—â—ely 〈◊〉 in the darke they walke in It is the old known saying of Austin Antiquo peccato nihil ad praedicandum notius nihil ad intelligendum secrâ—â—â— Hence it is that as a Popish Writer well observeth Elisim piorum Clyp Quest 12. Artic. 1. When we have heard what any learned men can say yet still we desire to know more about it Nil de eo legitur quin amplius de eo legi desideratur By enquiring our appetites are not so much satisfied as provoked â—et the light of the Scripture is sufficient as to all necessary saving Knowledge about it And as for Curiosities and needlesse Subtilties which are a shell in the Controversie we may throw them them away and eat the Kernel It is acknowledged both by Papists and Protestants that the Controversies about Original Sinne are of very great importance Stapleton chargeth us Proleg Disput de peccat Originali with two capital maternal Errours the one about the Scriptures the other about Original Sinne as if these two were the Joachin and Bâ—â—z our Temple is built upon as if these were the two breasts from which all other erroneous Doctrines suck their pestiferous nature We again on the other side do propugn these two Principles the former whereof we may call Principium cognoscendi and the later principium essendi as the two fountaines of Doctrinal and Practical Piety so that to destroy any of these is to lay the ax to the root of the tree that so no more fruit in Religion may grow thereupon The Pontificians and Protestants are generally agreed in this for some Papists but few dissent from their own Party herein that there is such a thing as Original Sinne and that it is truly properly and univocally a Sinne only they complain of us as too direfully and tragically amplifying the nature of it Hence Hoffmeister Eccius Cassander grant a consent in this onely they think the Protestants words and expressions are capable of a perfective alteration The expresse Adversaries therefore to this Doctrine were the Pelagians of old the Socinians and some Anabaptists of late and more particularly a late English Writer Dr. Taylor Unum Necessarium and in other little Pieces Proh nefas like a second Julian in triumphing language hath with much boldness and audacity decried it as if it were but a non ens and the Disputes needless about it For although sometimes he would make the world believe he holdeth Original Sinne yet these are but words ad frangendam invidiam as Pelagius of old would use the word Grace for when it cometh to the explication he meaneth no more than an Original Curse or else the meer Naturals that he speaketh of complying with Pelagius and some Jesuites in that notion whereby having lost the gratuitals our nature was at first crowned with it is cast into an unfitness for the Kingdom of Heaven What learning and abilities the Author may have I doe not detract from only it 's greatly to be lamented that he should contrary to Cyprian and others take the Gold he had in Jerusalem and carry it into Egypt to build an Idol there He hath fully improved his liberty of Prophesying and waving reverence to the Scriptures Councils and Fathers yea and the Church of England in whose Obedience he doth so glory in as appeareth by the 9th Article and the Order of Administration of Baptism by a sceptical and academical disposition he is fallen into this Heresie for so the denial of Original sinne hath alwayes been accounted Neither let this Writer think that his industrious affectation of words and language will make falshood to be truth There is great difference between skin and bone words and arguments in any Theological Discourse Neither are Tractates veriores quia disertiores there is ambitiosum eloquentiae mendacium And as Austin expressed it arma non vulnerant quia fulgentia â—ed quia fortia It is true if this VVriter hath no Original sinne in him and his Adversaries have then he must needs dispute with great advantage for ignorance and imperfection doth not adhere to his intellectuals as we acknowledge doth to ours and that by Original sinne But it must be confessed he betrayeth much of Original sinne even while he writeth against it and his Arguments as I may so say materialiter prove it while formaliter against it His greatest honour is that a Papist hath written against him One might doubt whether really or by collusion it is done so slightly and calculated wholly according to the Popish Meridian and yet in some respects it is his great disparagement that one of Babylon should appear at least in some measure for an ancient Truth while at the same time one pretending to be of Sion should oppose it But enough of this troublesom matter I now come to acquaint the Reader with the Method I propound in this Book which is first to handle the An sit of Original Sinne Secondly The Quid sit which done I proceed to the two-fold Subject of it mentioned by the Learned The Subject of Inhesion And herein I shew particularly and largely how every power of the Soul is infected by this Leprosie which accomplished I passe to the Subject of Predication shewing That it is in every one naturally born of a woman That omnis homo and totus homo is thus corrupted and then close with the consideration of the Properties and Effects of it All which I have endeavoured to manage practically as well as doctrinally knowing the great and excellent improvement in a spiritual way that may be made of this truth as I experimentally found by the attestation of godly hearers in the preaching thereof and I doubt not but if the Ministers of Christ did more largely insist on this Point they would finde very good success thereby for the through Humiliation of their people the information about Regeneration and the Nature of it it would awaken not only the prophane but the civil and externally moralized persons This would keep a man serious in the wayes of God attending to the treacherous enemy within
Cor. 15. 56. which Austin expounds in this sense as that by sinne death is caused as that is called Poculum mortis a cup of death which causeth death or as some say The Tree of life is called so because it was the cause of life If then original sinne be a sinne it must have a sting and this sting is everlasting death So that if we attend to what the Scripture speaketh concerning us even in the womb and the cradle that we are in a state of sinne we must conclude because it is a sinne therefore it deserveth damnation Hence you heard the Apostle Rom. 5. expresly saith Judgement came by one to condemnation and Rom. 3. That the whole world is guilty before God Secondly The Scripture doth not only speak of this birth-pollution as a sinne but as an hainous sinne in its effects whereby it doth admis of many terrible aggravations as you have heard It is the Law in our members it 's the flesh tho body of sin the sin that doth so easily beset us the sin that warreth against the mind and the Spirit of God that captivateth even a godly man in some measure which maketh Paul groan under it and cry out of his miserable condition thereby so that it is not meerly a sinne but a sinne to be aggravated in many respects and therefore necessarily causing damnation unlesse God in his mercy prevent Let Bellarmine and others extenuate it making it lesse then the least sinne that is of which more afterwards let them talk of venial sinnes that do not in their own nature deserve hell yet because all sinne is a transgression of Gods Law the curse of God belongeth thereunto therefore it hath an infinite guilt in respect of the Majesty of God against whom it is committed and they who judge sinne little must also judge the Majesty of God to be little also What shall one respect of involuntariness which is in original sinne make it lesse then others when 〈…〉 so many other respects some whereof do more immediately relate to the nature of sinne then voluntariness can do farre exceed other sinnes Thirdly Original sinne must needs deserve damnation because it needeth the bloud of Christ to purge away the guilt of it as well as actual sins Christ is a Saviours to Infants as well as to grown men and if he be a Saviour to them then they are sinners if he save them then they are lost As for that old evasion of the Pelagian Infants need Christ not to save them from sinne but to bring them to the Kingdom of Heaven it 's most absurd and ridiculous for the whole purpose of the Gospel is to shew That Christ came into the world to bring sinners to Heaven through his bloud his death was expiatory and by way of atonement therefore it did suppose sinne hence he is sad to be the Lamb of God that taketh away the sinne of the world John 1. 29. which is both original and actual Fourthly That eternal damnation belongeth to the sinne we are born in appeareth by those remedies of grace and Ordinances of salvation which were appointed by God both in the Old and New Testament for the taking away of this natural guilt Circumcision in the Old Testament did declare that by nature the heart was uncircumcised and that every one was destitute of any inherent righteousnesse hence circumcision is called The seal of the righteousnesse which is by faith Rom. 4. 11. To this Baptism doth answer in the New Testament the external never whereof with the formal Rite of Administration doth abundantly convince us of our spiritual uncleanness as also the need we have of the bloud of Christ and also of his Spirit for our cleansing Now because the known Adversary to this truth affirmly That he knoweth of no Church that in her Rituals doth confesse and bewail original sinne As also that we might see the Judgement of our first Reformers in England about Baptism as relating to original sinne It is good to observe what is set down in the Publique Administration of Baptism as by the Common-Prayer-Book was formerly to be used there the Minister useth this Introductory Forasmuch as all men be conceived and born in sinne adding from hence That none can enter into the kingdom of Heaven unlesse he be born again It is the sinne he is born in not pure Naturals as the Doctor saith that inferreth a necessity of regeneration Again In the Prayer for children to be baptized there is this passage That they coming to thy holy Baptism may receive remission of sins Now what sinnes can children have but their original It is spoken in the plural number because more than one child is supposed to be baptized Again in the same Prayer we meet with this Petition That they being delivered from thy wrath What can more ashame the Doctors opinion then this That which he accounteth so horrid is here plainly asserted That children are born under Gods wrath therefore prayer is made that they may be delivered from it Lastly In another Prayer after the Confession of Faith we have this Petition That the old Adam in these children may be so buried that the new man may be raised up in them Why doth he not seoff at this expression saying as he doth upon another occasion That they change the good old man with these things that he never thought of No doubt but he will force these passages by some violent Interpretation as he doth the 9th Article but certainly it would be more ingenuity in him to flie to his principles of liberty of prophesying rather then to wrest these publick professions of original sinne It is true the Ancients and so the Papists put too much upon Baptism For Austin thought every child dying without Baptism yea and without the participation of the Lords Supper was certainly damned But of this extream more afterwards It is enough for us That Christs Institution of such a Sacrament and that for Infants doth evidently proclaim our sinfulnesse by nature and therein our desert of eternal wrath Fifthly To original sinne there must needs belong eternal wrath because of the nature of it and inseperable effects flowing from it The nature of it is the spiritual death of the soul by this a man is alienated from all life of grace and therefore till the grace of God appear it 's true of all by nature as followeth in the Chapter where this Text is vers 12. Without Christ alient from the Commonwealth of Israel strangers from the Covenants of promise having no hope and without God in the world Thus Davenant upon that Text Dead in sinne Col. 2. 13. saith All the sons of Adam are accounted dead first because they lie in a state of spiritual death having lost the Image of God and partly because they are under the guilt of eternal death being obnoxious to the wrath of God for by nature we are the children of wram If then original sinne put