A30247:0
A treatise of original sin ... proving that it is, by pregnant texts of Scripture vindicated from false glosses / by Anthony Burgess.
London : s.n., 1658
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
READER,
The Doctrine of Original Corruption is as extensive in the usefulnes•• of it, •as the sin 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 profitable information herein, for the deep and radical Humiliation of himself before God. As for the Doctrine of it, it's easy and difficult; easy, because we palpably and evident ly find the effects thereof▪ Difficult, because the exact knowledge of it being chiefly be divine Revelation; No•onder if those, who attend to ⟨image 3⟩Aristotle more than Paul, and des••• be •ationales, rather than fideles, have gro••ely […] in the dark they walk in. It is the old known saying of Austin, Antiquo peccato nihil ad praedicandum notius, nihil ad intelligendum secr•••. Hence it is that as a Popish Writer well observeth (Elisim piorum Clip. 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, •et the light of the Scripture is sufficient; as to all necessary saving Knowledge about it; And as for Curiosities and needless Subtleties, which are a shell in the Controversy, we may throw them them away, and eat the Kernel. It is acknowledged both by Papists and Protestants, that the Controversies about Original Sin, are of very great importance. Stapleton chargeth us (Proleg. Disput. de peccat. Originali) with two capital maternal Errors, the one about the Scriptures; the other about Original Sin, as if these two were the Jachin and B••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 fountains of Doctrinal ⟨image 3⟩and Practical Piety, so that to destroy any of these, is to lay the axe 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 Sin; and that it is truly, properly and univocally a Sin;
THe Doctrine of Original Corruption is as extensive in the usefulnes•• of it, •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 profita••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 eviden• ly finde the effects thereof▪ Difficult, because the exact knowledge of it being chiefly be divine Revelation; No•onder if those, who attend to ⟨image 3⟩Aristole more than Paul, and des••• be •ationales, rather than fideles, have gro••ely 〈…〉 in the darke they walke in. It is the old known saying of Austin, Antiquo peccato nihil ad praedicandum notius, nihil ad intelligendum secr•••. 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, •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 B••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 ⟨image 3⟩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; only they think the Protestants words and expressions are capable of a perfective alteration The express 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 Sin, 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 mere Naturals (that he speaketh of, complying with Pelagius and some Jesuits in that notion) whereby having lost the gratuitals our nature was at first crowned with, it is cast into an unfitness ⟨image 4⟩for the Kingdom of Heaven. What learning and abilities the Author may have, I do 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 Heresy: for so the denial of Original sin hath always been accounted. Neither let this Writer think that his industrious affectation of words and language, will make falsehood 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, •ed quia fortia. It is true, if this Writer hath no Original sin in him, and his Adversaries have, then he must needs dispute with great advantage;
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 ⟨image 4⟩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, •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 sin. But it must be confessed he betrayeth much of Original sin, even while he writeth against it, and his Arguments (as I may so say) materialiter prove it, while formaliter ⟨image 4⟩against it. His greatest honour is, that a Papist hath written against him.1 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 Zion should oppose it. But enough of this troublesome matter.
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 ⟨image 4⟩against it. His greatest honour is, that a Papist hath written against him.1 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 Sin; 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 show particularly and largely, how every power of the Soul is infected by this Leprosy; which accomplished, I pass to the Subject of Predication, showing, 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 find very good success thereby, for the through Humiliation of their people, the information about Regeneration, ⟨image 5⟩and the Nature of it; it would awaken not only the profane, but the civil and externally moralized persons. This would keep a man serious in the ways of God, attending to the treacherous enemy within, and thereby avoid the temptation, to be transported by curious and unnecessary Questions; but above all, this will prepare to exalt Christ in his Mediatory Office. This will be the foundation to build the free and unsearchable riches of Gods grace upon. Insomuch that the whole sum of Religion doth consist in the cause of the first and second Adam.
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, ⟨image 5⟩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, and thereby avoid the temptation, to be transported by curious and unnecessary Questions; but above all, this will prepare to exalt Christ in his Mediatory Office. This will be the foundation to build the free and unsearchable riches of Gods grace upon. Insomuch that the whole summe of Religion doth consist in the cause of the first and second Adam.
I shall trouble thee no further; only my desire is, That the Reader would pass by candidly the Errata, he will often meet with in the printing, by reason of my distance from the Press; as also the mispointings, which many times obscure the sense. Now the Father of Spirits mould and fashion our hearts according as every divine Truth requireth, and make us to gather and hive up Honey from every Flower in his Garden, that so our Christianity may not be speculative, and from Books only, but experimental, and savourily affecting the heart, which only bringeth hope of eternal life, is the prayer of
