-17 Chapter 17. Of the Propagation of Sin.

1-17 Chapter 17. Of the Propagation of Sin.

Thus much of the transgression. Now it follows to treat
the propagation of it.

1. This PROPAGATION of Sin is that by which the whole posterity of man, descending from Adam in a natural manner, is made partaker of the same condition with him, Job 14:4; Psalms 51:5; Romans 5:14; Ephesians 2:3.280 This has come to pass by God’s just ordination. The equity of it appears in some measure among men. 1. In natural right, whereby inbred qualities are derived from that which begets, to that which is begotten. 2. In hereditary right, whereby the burdens of parents are transferred upon their children. 3. In the right of like for like, whereby the rejection of good and the suffering of evil are equally extended.
2. This propagation of Sin consists of two parts: Imputation and real communication.
3. By IMPUTATION, the same singular act of disobedience which was Adam’s, has also become ours.
4. By REAL COMMUNICATION, the same singular sin is not derived to us from Adam, but it is the same in kind, or it is of the same reason and nature.
5. Original sin, seeing that it is formally a privation of original righteousness, and this privation follows the first sin as a punishment, it has the respect of a punishment in the order of its nature, before it has the respect of a sin. As that original righteousness is denied by the Justice of God, so far forth it is a punishment. And as [original righteousness] ought to be in us, and yet through man’s fault it is lacking, so far forth it is a sin.
6. Therefore this privation is derived from Adam by way of desert, as it is a punishment. And it is derived by way of a real efficient, as it has the respect of a sin joined to it. For anyone born a son of Adam, is made worthy to be endowed with righteousness. When therefore he ought to have that righteousness, and does not have it, that lack is sin to him.
7. Together with this privation, there is also derived an unaptness,281 a certain perverseness of all the bodily faculties, which in their manner are opposite to that rectitude that is approved of by God.
8. For upon the deprivation of righteousness by which all the faculties were to be directed, such a defect follows in all of them, whereby it comes to pass that when they are carried to any moral thing, that very inclination is morally evil.
9. From these arises every actual Sin; for the mind being blind by the privation of light, easily allows any errors. And the will now being turned away from God, burns with love of itself, and evil desires without God.
10. From Sin which is thus propagated, there also follows a propagation of death, both begun and consummated, touching sense as well as touching loss, corporal as well as spiritual, to all the posterity of Adam.
11. Through this apostasy of mankind, it comes to pass that our Faith, by which we now believe in God, is not simply for life, but for salvation. For it is not sufficient for man being fallen, that God simply gives him life; but it is also required that God would give life to man who is dead in Sin, Ephesians 2:1.282 And this was one difference between the question of the rich young man — Matthew 19:16, What good shall I do that I may have eternal life? — and that question of the Jailer, Acts 16:30, What must I do to be saved?