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

Propos. 2. When we say, original sin is the cause of all the actual evil that is committed, this is not to be understood, as if it did proximly and immediately produce every actual impiety; only this is the mediate cause, and the root of all. It is true, the learned Whitaker will not allow it to be called the remote cause of death, and other miseries, which Infants are obnoxious unto. As the root cannot be said to be the remote cause of fruit, because it doth nourish it, though under ground, and at a distance from it: Or (as he instanceth) a fountain is a cause of that stream which is carried in a long course distant from the spring (De peccat. orig. l. 2. c. 9.) But we need not strive about words. No doubt when men through custom have contracted habits of sin upon them, habits are the immediate and proxim causes of the wicked actions, such persons do commit; but original sin is the mediate: yet because original sin is the causa causae, it may be called the causa causati, it being the cause of the customs and habits of sins, it may be also the cause of the sins themselves. But I see not why we may not call original sin the remote cause only of some sins, because that is the seed and spawn only of all evil; there are many temptations and suggestions, which do ripen and quicken this monster to bring forth. So that although men have lust enough within them to make them, so many Cains, so many Judases; to be as abominable in wicked ways, as the vilest of men are; yet Nemo repent fit turpissimus, as the Poet said. There is time required to grow up into such foul abominations. This is like the Prophets little cloud, which at first, though no bigger than an hand, yet did afterwards biggen, till it covered the whole sky. The Apostle (you heard) compareth the production of sin, to the child, that is first conceived in the mothers womb; and so through the warmth and nourishment thereof, doth lust bring forth: As it is with the Acorn, that is at first but little in quantity, yet being great in efficacy, doth in time enlarge it self into a great Tree. Conclude then all evil, even the most enormous impieties, which for the present, it may be, thy heart doth tremble at, yet they are seminally and radically in thee; there are the sparks of fire, which if let alone will quickly set all on a flame. Hence

Propos. 2. When we say, original sinne is the cause of all the actual evil that is committed, this is not to be understood, as if it did proximly and immediately produce every actual impiety; onely this is the mediate cause, and the root of all. It is true, the learned Whitaker will not allow it to be called the remote cause of death, and other miseries, which Infants are obnoxious unto. As the root cannot be said to be the remote cause of fruit, because it doth nourish it, though under ground, and at a distance from it: Or (as he instanceth) a fountain is a cause of that stream which is carried in a long course distant from the spring (De peccat. orig. l. 2. c. 9.) But we need not strive about words. No doubt when men through custom have contracted habits of sin upon them, habits are the immediate and proxim causes of the wicked actions, such persons do commit; but original sinne is the mediate: yet because original sinne is the causa causae, it may be called the causa causati, it being the cause of the customs and habits of sins, it may be also the cause of the sins themselves. But I see not why we may not call original sinne the remote cause only of some sins, because that is the seed and spawn only of all evil; there are many temptations and suggestions, which do ripen and quicken this monster to bring forth. So that although men have lust enough within them to make them, so many Cains, so many Judasses; to be as abominable in wicked wayes, as the vilest of men are; yet Nemo repente fit turpissimus, as the Poet said. There is time required to grow up into such foul abominations. This is like the Prophets little cloud, which at first, though no bigger than an hand, yet did afterwards biggen, till it covered the whole sky. The Apostle (you heard) compareth the production of sinne, to the child, that is first conceived in the mothers womb; and so through the warmth and nourishment thereof, doth lust bring forth: As it is with the Acorn, that is at first but little in quantity, yet being great in efficacy, doth in time enlarge it self into a great Tree. Conclude then all evil, even the most enormious impieties, which for the present, it may be, thy heart doth tremble at, yet they are seminally and radically in thee; there are the sparks of fire, which if let alone will quickly set all on a flame. Hence