A treatise of original sin ... proving that it is

¶. 1.

Of Adam's Actual Transgression.

Now for the aggravation of original sin, we may speak either of Adams actual iransgression, which is our original imputed sin, or of that inherent corruption which we have from our birth, and both do admit of great aggravations, It is true, some Orthodox Writers do deny the imputation of Adam's actual disobedience unto us, as Joshua Placeus, who bringeth many Arguments (Thes. Salm. Dis. de statu hominis lapsi ante gratiam.) but my work is not to answer them, I suppose it for granted, as a necessary truth. Concerning Adam's sin, which is thus ours by imputation; Bellarmine maketh the Question, An sit gravissimum? Whether it was the greatest of all sins? And he concludeth, following the Schoolmen, that absolutely it is not, only respectively, Secundum quid, in some considerations, which he mentioneth. Bonaventure saith, It is the greatest sin extensive not intensive. But we are to judge of the heinousness of sin, as we see God doth, who esteemeth of sin without any error: Now it is certain, there was never any sin that God punisheth, as he doth this; The sin indeed against the holy Ghost, in respect of the object matter of it, and the inseparable concomitant of unpardonableness is greater, as to a particular person, but this being the sin of the common nature of mankind, doth bring all under the curse of God; So that we may on the contrary to Bellarmine say, That it is absolutely the highest sin against God, but in some respects it is not. I shall be brief in aggravating of that (not at all touching upon the other Question) which hath more curiosity in it, (Whether Adam's sin, or Eve's was the greatest?) then edification: Because our proper work is to speak of original inherent sin, yet it is good to affect our souls with the great guilt thereof, for some have been ready to expostulate with God, Why for such a small sin (as they call it) no more then eating the forbidden fruit, so many millions of persons, even all the posterity of mankind should thereby be made children of wrath, and obnoxious to eternal damnation? Doth not the Pelagian opinion, that holdeth, it hurteth none but Adam himself, and his posterity, only if they willingly imitate him, agree more with the goodness of God?