Anonymous on Article IX: Of Original or Birth-sin

And because in the Beginning, when Man was first made, it was not so; I will explain the Ninth Article of our Church, which gives an Account of the Origin of this Disorder, when it says, That

Original Sin standeth not in the following of Adam (as the Pela-

• gians do vainly talk), but it is the Fault and Corruption of every Man, that naturally is engender’d of the Offspring of Adam, whereby Man is very far gone from Original Righteousness, and is of his own “Nature inclin’d to evil; so that the Flesh lusteth always against the Spirit : And therefore in every Person born into this World, it deserveth God’s Wrath and Damnation. And this Infection of ee Nature doth remain, yea in them that are regenerated ; whereb

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Article IX. KW RS

« the Lust of the Flesh, called in Greek p proc, (Phronema

« Sarkos ), which some do expound the Wisdom, some Sensuality,

e some the Affection, some the Desire of the Flesh, is not subje& to

« the Law of God. And although there is no Condemnation for

te them that believe and are baptiz d, yet the Apostle doth confess,

<« That Concupiscence and Lust hath of it self the Nature of Sin“. I shall consider, a

I. What Original Sin is not. II. What it is, and how it exerts it self. III. What it deserves. IV. How it remains in very good Men. 6 V. Though it brings no Condemnation to the baptiz’ d, it hath the Nature of Sin.

I. What it is not. That Original Sin is not an Imitation of Adam in his Sin, or standeth not in the following of Adam, or in the actu- al Transgression of some Law, by our voluntary Choice and Consent (as the Pelagians assert); for then it will follow, that all Men are innocent when born; and that there can be no such Sin as Original

Sin, as it is commonly understood ; and Infants are punish’d in In-

nocency.

12 1/7, Did

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In EXPOSITION of the

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IX.

/t, Did Original Sin stand in Imitation of Adam, then it would follow, that all Men are innocent when born, and bring with them into the World the same Innocency and Holiness, which Adam pos- sess d when he was at first created; and that all Deviations from the Eternal Rules of Righteousness, and all Inclinations to that which is evil, arise from their own free Choice and Determinations; and then no Man can be said to be a Sinner, till he wilfully and deliberately transgresseth some one known Law of God in his own Person; and Children just born are not the worse for Adam’s Transgression, but

remain perfectly innocent, before they commit actual Sin. But this

2 Psal. 38. 3.

Rom. 5. 1 9,

the first Part. |

Rom. 5. 12.

is contrary to the common Observation of Mankind; for we see that Children as soon as they come to the Use of Reason, discover very often perverse Inclinations ; not only those that hear and see enough to spoil their native Simplicity, but those also that are Nil brought up, and secur’d with al care, as far as may be, from the con-

taglous Examples of vain Persons. The wicked are estranged from

the Womb, they go astray as soon as they are born, speaking Lies. 2. If Original Sin standeth in Imitation of Adam, there can be no

such Sin as Original Sin, as it is commonly understood ; for it is then no other than the first Sin, and all the rest are committed in Imitati- on of that; and Sinners can be no farther concern’d in it, than as they take it for the Pattern or Example to fin by. Their own actual Sins are Original Sins, and they had no Share or Part in that Origi- nal Sin, which Adam committed; unless it was possible for them to chuse before they were born,and to consent to eat the forbidden Fruit, before they had a Being. But in Opposition to this, St. Paul says ex- pressly, By one Man’s Disobedience many were made Sinners.

3. If Original Sin stand barely in the Imitation of Adam, then Infants are punish’d as Transgressors, when they are innocent; for many of them die as soon as they are born, and sustain the Punish- ment of Sin, before they could deserve it. How is it possible for them to fin as Adam did, who have not Knowledge to chuse or de- termine for themselves ; who understand neither Law nor Threa- tening ; and are not sensible of Government or Punishment ; who yet bear the Wages of Sin, and gasp out their Breath, almost as foon as they had it 2 Would the Just and Righteous God destroy such Innocents, if they had not fallen in Adam? Or force them to taste of Death, if they were not in some Respect or other guilty be- fore him? Wherefore as by one Man sm enter’d into the World, and

Death by Sin, and so Death. passed upon all Men, for that all haue sinned. .

II. What Original Sin is, or how it does discover it self. It is that whereby Man is very far gone from Original Righteousness, and 1s of his own Nature inclin’d to evil; fo that the Flesh lusteth always against the Spirit. : |

1 rl It is undeniable, that we are gone off from Original Righte- ousness, or that Original Innocency, which Adam enjoy’d, and from the Womb we are corrupted, and gone astray. Our Hearts will con- vince us, that we are not so upright as Adam was, when created;

and

• OO Sed” LN II. ad 210.52 5 ie hg RT Et es Re

/ oo EA ST J

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and that we differ vastly from that primitive Excellency, he was en- dued with. Was that Darkness upon the Understanding from the Beginning upon the whole Race of Men, which now remains? Or that Deviation of the Will, and Wandring of the Affections, which

Article OS —

disturbs us in the Worship of God? Were we thus degenerate and

imperfect, thus ignorant and sensual, thus perverse and corrupt, when he made us? Or was Adam in his Original in no better Tem- per and Disposition than we are in by Nature > Would the Hol

and Righteous God produce such a Set of Creatures, so helpless, wandering, and imperfe& , so prone to evil, fo delighting in it? This Disorder must be the Result of our first Parents Presumption,

the Sin of Adam : For, God hath made Man upright, but they have sought out many Inventions,

2. Of our own Nature we are inclin’d to evil, fo that the Flesh always lusteth against the Spirit, There seems to be a new Biass or Inclination raised up in us, very different from that which Nature in

its Purity impress’d upon us: We have an Inclination contra&ed by

Birth, to that which God’s Law forbiddeth ; we have a Tendency

to displease him, a Will to presume, a Desire to do evil, and there 18

a sensual Pleasure and Delight, which arises from it. The Flesh is pleased when it succeeds in its Usurpation against the Spirit, and we take a Complacency in humouring our vain Inclinations ; nay, we may sometimes see that which 1s our Duty, my approve of it as fit and rational, may at that Moment commend and admire it ; and yet there is that contrary Principle in us, that Proclivity of Nature to that which is evil, that we negle& our Duty, and tumultuously en- gage in those Practices that are contrary to it. The Flesh lusts a- eainst the Spirit, grows insolent and factious, and will not let Rea- {on or Grace dispose of us, or reign in us; insomuch as close Conside- ration and great Struggling is necessary, before we can gain the Ma- stery, and be our selves : This is so notoriously true, so known by

Eccles. 7. 29.

daily Experience, and so amazing to the sincere and pious, that we must

confefs that we are some way or other deviated from God, disorder’d in our Faculties, deprav’d in our Inclinations, corrupted in our Tem-

pers, and that only the Grace of the Gospel can restore us. But I

see another Law in my Members, 1 again the Law of my Mind, and bringing me into Captivity to the Law of Sin, which is in my Members.

Rom. 7. 23.

III. This Original Sin hath been so corrupt ing, that in every Person

born into this World, it deserves wrath and Damnation. For God

may well be angry to find his excellent Workmanship spoil’d in us;

to observe the Wheels of Nature out of Course, and the whole Fa- brick, with all the curious Faculties of it disorder’d, and in a manner spoiled : It may provoke the Almighty, to see the Offspring of Crea- tures, that were like to Angels, degenerated fo far as to be averse to that which is good, and to that which was appointed to be our Du- 77 and prone to evil, to that which he had forbidden. And since this is occasion’d by Sin, or is the Effect of Sin, and provoking in it self, it deserves Damnation, and God may in his Wrath dash the | Ge.

An EXPOSITION of th

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| Rom. LL 14.

Rom. 7. 14,

Generation of Men in Pieces, like a Potter’s Vessel. And though we are no farther concern’d in this, than in descending from polluted Loins, and being the Offspring of disobedient Parents, or by our own voluntary Choice consenting to the Guilt of the first Transgres- sion, yet he may shew his Wrath, and infli it upon us for this our Degeneracy, I cannot, I dare not fay , that because it deserves Wrath and Damnation, therefore Infants that never liv’d to chuse and determine for themselves, are damned for it. For God is gracious and | merciful, and though it deserves Damnation, may spare. He knows

how to make Allowances for Infants, for that which was not in their Power to prevent; and though they die in Adam, they may be made alive in Jesus Christ. Nevertheless Death reigned from Adam to Mo- ses, even over them that had not sinned after the similitude of Adam’s Transeression. „ ee 18

IV. This Original Sin, or Infection of Nature, doth remain, even in them that are regenerated ; and the Lust of the Flesh is not sub- ject to the Law of God. 8 3 1/7, It doth remain and continue in the vain Part of Men, and prompts them forward to the Commission of Evil. This is that which sways and inclines them to that which is forbidden, which tampers with their Minds, and puts false Reasonings upon them, which engages their Wills in that which is wicked and pernicious, and hur- ries on their Affections after that which is sensual and impure. Their own Hearts by Degrees are bad enough to make them worse, and the more Sin they commit, the more ready and easy they find it, to be the more wicked. But this Original Infection, which they brought into the World with them, is at the Bottom of all this, fer- ments in the Soul, and inflames the animal Part: This clouds Rea- son, and encompasses it with Fumes of sensual Darkness, whilst Lust gets the upper Hand and reigns. And this is the Root from whence so much Corruption arises, and abounds upon the Earth. And yet all the Time the wicked are sensible, that whilst they are thus cor- rupted, and gone astray, they ought to do otherwise : Their Con- science accuses , their Reason, at intervals, checks, and they know that they are under an holy, just, good, Law, and are bound to do da Which may convince any of them, that they are gone off from Original Righteousness, and are under the Influences of the Fall. For we know that the Law is spiritual, but I am carnal , sold under Sin; for that which I do, I allow not; for what I would, that

Ido not, but what I hate, that I do. W271 an e 2dly, This Infection of Nature remains in the regenerate, in those that are baptiz’d,and live up to the Covenant of Grace ; and too often raises up Factions in those Hearts, where the Spirit of God com- mands. Those that are sincerely pious, know this to be true, and are fore’d to keep a strict Watch, to maintain a constant Guard, to pray heartily, to strive carefully against all evil Thoughts, Motions, or Inclinations, and to suppress the first Fermentations of this natu- ral Corruption in them, lest it should detain them in the Administra- tion of that which is forbidden, or lead them into Sin. And if wy | that

Thirty Nine ARTICLES.

that are sincerely Christian, and seriously good, wonder at it, or are ignorant of this; I would desire them to tell from whence those sud- den and surprizing Motions to Evil come, from what Fountain their unhappy and troublesome Thoughts flow, from what Principle those strong Impulses arise, which tempt them to be wicked; and from what Defe& it is, that all their Infirmities and Weaknesses crowd in upon them. Let them declare from whence that Aversion to good springs up, that Opposition to the Grace of God is maintain’d, and that struggling and contending of the Animal Powers with the Rati- onal is supported : From whence can proceed those Checks in Duty, those Distractions in attending to it, that Forgetfulness in vertuous Designs, and that Forwardness in Vicious, that is fo present with us 2 Does not all this Pollution spring from the Heart, defile the Man more and more, and discover that the Fountain-Head is cor- rupted, which conveys its Filth into all the Streams? *Tis true, a regenerate Man, that is a true Christian, will do his best to keep under all these Factions within him; he will not let Sin reign in his mortal Body, or fulfil the Lusts thereof ; he will not be led cap- tive by those Impulses, or be a Slave to such Inclinations, but will, through the Grace of God, maintain his Integrity, and keep his Conscience void of Offence : But yet let him do his best, he will be thus assaulted, will lye expos’d to such Temptations ; He carries the Infections in his own Breast, he dwells in a polluted Habitation ; and though he makes a shift to maintain his Ground, and keep him- self from mortal Infection, he must be contented to remain in this perilous State, till Death turns his Body into Dust, to be new cast and moulded into a Body for Immortality and Glory. This is the Case of all good Men that will live godly ; they are in the Flesh, and will be tempted to live after the Flesh ; but they watch, pray, strive, and contend, by the Help of the Spirit, to mortify the Deeds of the Body, that they may live. For if ye live after the Flesh, ye shall dye; but i ye through the Spirit do mortify the deeds of the Bo- dy, ye (hall live. Zaly, The Lust of the Flesh, Sp mpg; (Phronema Sarkos ) 1s not subje& to the Law of God. Some expound this the Wisdom of the Flesh, that carnal Wisdom that leadeth unto Sin, when Men are wise for this present State, and look no farther. Some call it Sensuality, when the Flesh governs and leads Men into Impurity and Uncleanness, as if it were the greatest Wisdom to imitate the Beasts that perish, who place all their Happiness in pleasing of the Sense. Some term it the Desire and Affection of the Fleth , by which the Flesh overtops Reason , frustrates Grace , and puts the Man upon carnal Desires and Enjoyments. We may call it the Poli- cy of the Flesh, by which since the Fall it usurps and takes the Go- vernment of the Man, leading him captive into all Sin and Vice. But let it speak what English we please, it certainly denotes that Dif- order of the human Soul and Body, whereby the Man hath lost his Freedom, and the Command of himself, and will not endure to be subject unto the Laws of God, or to live and govern himself as he hath commanded. For the Fall hath in a manner inverted the very

2 Order

An EXPOSITION of the

Article IX. Ya i.

Rom. 7. 21, 22, 23.

oe of Nature; and Reason that should command, Conscience that should direct, Grace that should assist, are all laid aside as use- less; and Sense undertakes to govern and to guide the Man to his truest Happiness, by Concupiscence and Lust. Thus when Reason

begins to direct, it is filenc’d, and the prevailing Faction pushes the

Man forward into that which is unreasonable. I find then a Law, that when I would do good, evil is present with me; for I delight in

the Law of God after the imward Man: But I see another Law in my

Members, warring against the Law of my Mind, and bringing me in- to Captivity to the Law of Sin, which is in my Members.

V. Though it brings no Condemnation to the baptiz d, to them

that believe and live up to the Gospel, yet it hath the Nature of din,

and is sinful in its self, as well as unhappy and miserable in the Ef-

sects. For though Christ hath freed us from Condemnation , who

walk not after the Flesh, but after the Spirit; yet by this inbred Pol-

lution we see how vile we are without Christ, and how liable to

Wrath in our natural State. We have Reason therefore to praise

God, that we, as wretched as we are, may obtain our Deliverance

through his Blood : That though we are in the Flesh, we need not live after the Flesh ; though we have a bad Neighbour, which will be troublesome, it cannot harm us; and that though we are misera- ble for a-while, we shall not be fo for ever. For if we strive against

this Concupiscence, it shall not Master us: If we through Grace do

mortify the Deeds of the Body, we shall at last free our selves from the Assaults, Power, and Dominion of Sin, and live: And yet when we have done our best, and have acquitted our selves in Faithfulness,

this Wisdom of the Flesh is our Unhappiness, our Clog, and indeed

our Fault. Weare not the Men we should be, were it not for that;

stians, with this Difference, that before we submitted to the Gospel, we were answerable for it; but since, it is our Weakness, Unhappi-

Heb. 8. 6.

Nor can we be fo exact and entire before God. Our Saviour hath romised to pardon it, but he does not change the Nature of it, but

leaves it as a Thorn in our Side, a Check to our Enjoyments, and A Snare and Danger, if we are not watchful and faithful. As it was Sin in us before we were Christians, it is Sin in us after we are Chri-

ness, and Misfortune ; but whilst we strive against it, and will not consent unto it, our Lord will pass it by, and not impute it to us.

But now bath he obtain’d a more excellent Ministry, by bow mich also

he is the Mediator of a better Covenant, which was established upon

better Promises.

From this it is evident, that we are all Children of Wrath in our Natural State; that we ought to {strive daily against the Corruption that 1s in us ; that if we do not subdue that, we are in Danger of be- ing subdued by it ; that the best and holiest have no Reason to boast,

or to glory before God.

/t, In our natural State, we are all the Children of Wrath, fal- len Creatures, Guilty of Sin, and liable to be condemned. Our ve-,

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fore your Members which are upon Earth , Fornication, Unc

Thirty. Nine Ax rid Es

ry Children that live not long enough to know us or themselves, die before our Eyes, as the Offspring of Malefactors; and though we count them innocent, they share in the common Calamities of human Life, and dye like Offenders. It has pleas’d God to include all under Sin, that we may know our Guilt, and admire our Deli- verer. For though the first Sin has made such an Alteration upon the Earth, and subjected the Race of Mankind to the Stroke of

Death, that both Young and Old die, and come to a fearful End :

yet Christ hath been amongst us, and set us free from the Law of Sin and Death, and put us into a State of Pardon aud Reconciliati- on : So that being by Nature the Children of Wrath, we are here-

by made the Children of Grace, and as liable as we were before to

die, we may now live for ever after Death. There is __ now no Condemnation to them which are in Christ Jesus, who walk not af- ter the Flesh, but after the Spirit.

Article IX. Ky RY

Rom, 8. 1,

_ 2dly, As this Original Pollution remains in all of us, we must

strive daily against it, and preserve our selves free from the Contagi-

on of it. Let not Sin therefore reign in your mortal Body, that 1 should obey it in the Lusts thereof, neither yield your selves thus careful, and enabled you by his Grace to obey him, is true ; believe that it is now put into your Power to be obedient ; and that through his Grace, ye may crucify the old Man, may mortify the Deeds of the Body, and may live as those, that are enabled to con- quer the Remains of Original Sin in you, and to approve your selves unto God. He that commanded you to strive, knows your Frame, remembers your Weaknesses, and will enable you to bring the Affe- Rions, and Lusts of the Flesh into the Obedience of Faith. Let it not be said any more, that the Task is too great, or to ohard; for he that commands you to submit Body and Soul to the Gospel, will strengthen you for the Performance; for be assur d, that whatever Duty God calls you to, his Grace is ready to assist. —_— there- eannes[s > inordinate Affection, evil Concupiscence, and Covetousness, which 2 1 dolatry; for which things sake the Wrath of God cometh upon the Children of Disobedience. | zaly, If we do not subdue this Original Pollution in us, we are in Danger of being subdued by it: For it is of an insolent Nature; if

it is not kept under and mortified by Prayer and Grace, it will strive for the Mastery, and lead us into Sin and Death. Chuse therefore

what ye will be guided PL either the Grace of God, which upon

the Grace of God, the Spirit will help you to mortify the Deeds of the Body, to maintain the Liberty which Christ hath placed you in.

| Ye may retain the proper Use of your Faculties, the Government of

your Hearts and Lives, and may improve in Piety, grow in Grace, and advance toward the Kingdom of Heaven. But if ye will re- move your Guards, attend to the Suggestions of the Flesh, _ *

• ulge

rvants to Iniquity b. But as he which hath called you to be

Coles. 3. 5, 6.

your Baptism took Possession of you, or this Inmate, this sly and wicked Principle, which tempts you to evil. If ye will not frustrate

666 An EXPOSITION of th

| Article dulge your ir Lusts, ye may y soon find that evil is present with you, IX. will follow you hard, and debase your Lives. Consider what ye

WY ; do, for the best and holiest can bur keep their Hearts in Subjection to Christ, and have no Cause to glory before him; but the worst have Reason to be asham’d, when they allow the inferior Part of the . Man to lead them to all Iniqu Bir every Man is tempted , when Fo Þ heis led awa of his own if. and enticed ;, then when Lust bath 3 conceived, it bringeth forth Sin, and Sin when it is “shed, 0 forth Death,

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Thirty Nine iet