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

1. As hath been showed, There is not the same reason of parents, since Adam's fall, as of Adam; for he was a common person, and therefore Christ and he are compared as the two fountains, and universal principles of all; For which reasons also it is that the Apostle doth here call him [Greek or Hebrew], The Type of him that was to come: Insomuch that we may easily see, why there is a difference between Adam and other parents; So that although the child dieth not for his parents sins, yet he doth, and most for Adams. Learned men use to illustrate our being in Adam, and sinning in him, (for which our punishment is just and due) by that of the Apostle, Heb 7. 9, 10 where Levi is said, to pay Tithes to Melchizedek long before he was born, because he was in Abraham's loins: And although it may be granted, that there is some disproportion, Abraham not being such a common parent to Levi, as Adam was to all mankind; yet Sceinus his exception is very frivolous. The Apostle saith, he useth that diminutive phrase, [Greek or Hebrew], as I may so say, which doth demonstrate, that it was not a proper saying. To this we answer, That if you do regard Levies actual paying of Tithes, as it he had an actual existence, then there was some impropriety, which made the Apostle use that phrase, but not in regard of the truth of his paying in a moral consideration. Thus when we say, All sinned in Adam, we may well use that phrase, and speak thus, As we may so say, we did all actually will Adam's sin, we did all actually transgress that Commandment; Thus it is a diminutive expression in relation to our actual existence, but not to our sin; For by Gods Covenant we were looked upon, as in him. Though I must confess that is a very absurd and forced exposition of Catharinus (Opusc. de pece•t. orig) whose opinion is, That all our original sin is Adams actual sin made ours, and referreth that expression of Christ to Nathanael, Joh. 1. 49. When thou wast under the fig-tree, I saw thee, to Nathaneels being in Adam, while he did eat of the forbidden •ruit, which ⟨p. 47⟩some say was a fig-tree: Howsoever it be, you see that place in Ezekiel doth not reach to our case in hand.

1. As hath been shewed, There is not the same reason of parents, since Adam's fall, as of Adam; for he was a common person, and therefore Christ and he are compared as the two fountains, and universal principles of all; For which reasons also it is that the Apostle doth here call him , The Type of him that was to come: Insomuch that we may easily see, why there is a difference between Adam and other parents; So that although the child dieth not for his parents sins, yet he doth, and most for Adams. Learned men use to illustrate our being in Adam, and sinning in him, (for which our punishment is just and due) by that of the Apostle, Heb 7. 9, 10 where Levi is said, to pay Tyths to Melchizedech long before he was born, because he was in Abrakams lins: And although it may be granted, that there is some disproportion, Abraham not being such a common parent to Levi, as Adam was to all mankind; yet Sceinus his exception is very frivolous. The Apostle saith, he useth that diminutive phrase, , as I may so say, which doth demonstrate, that it was not a proper saying. To this we answer, That if you do regard Levies actual paying of Tyths, as it he had an actual existence, then there was some impropriety, which made the Apostle use that phrase, but not in regard of the truth of his paying in a moral consideration. Thus when we say, All sinned in Adam, we may well use that phrase, and speak thus, As we may so say, we did all actually will Adam's sinne, we did all actually transgress that Commandment; Thus it is a diminutive expression in relation to our actual existence, but not to our sinne; For by Gods Covenant we were looked upon, as in him. Though I must consess that is a very absurd and forced expositiof Catharinus (Opusc. de pecet. orig) whose opinion is, That all our original sinne is Adams actual sinne made ours, and referreth that expression of Christ to Nathaneel,