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

Q. Whether Death may not be attributed to mans constitution considered in his mere naturals.

Q. Whether Death may not be attributed to mans constitution considered in his meer naturalls.

I Proceed to the second and last Question, which is; May not death be attributed to mans constitution considered in his mere naturals? Is there not a middle state to be conceived between a state of grace and sin, viz. a state of pure naturals; by which death would have come upon mankind, though there had been no sin at all? This indeed is the figment of some Popish Writers, who make Adam upon his transgression to be deprived of his supernaturals, and so cast into his naturals; although generally with the Papists, this state of pure naturals is but in the imagination only; they dispute of such things as possible, but de facto, they say man was created in holiness, and after his fall he was plunged into original sin. Now the Socinians they do peremptorily dispute for this condition of meer naturals, de facto, that Adam was created a mere man without either sin or holiness, but in a middle neutral way, being capable of either as his free will should determine him. This state of mere nature is likewise a very pleasing Doctrine to the late Writer so often mentioned, it helpeth him in many difficulties; Death passed upon all men, that is the generality of mankind, all that lived in their sin: The others that died before, died in their nature, not in their sin, neither Adam's nor their own, save only that Adam brought it upon them, or rather lest it to them, himself being disrobed of all that which could hinder it. Thus he. (Answer to a Letter pag. 49.) This is consonant to those who say (as Bellarmine and others) that man fallen and man standing differ as a clothed and and naked man; Adam was clothed with grace, and other supernatural endowments, but when sinning, he was divested of all these, and so left naked in his mere natural. Thus they hold this state of mere naturals to be a state of negation, not privation, God taking from man, not that which was a connatural perfection to him, but what was merely gratuitous: The late Writer useth this comparison of Moses his face shining, and then afterwards the withdrawing of this lustre. Now as Moses his face had the natural perfection of a