The Mystery of the Gospel Vindicated and Socinianism Examined, Commentary on text · Chapter 6

The Mystery of the Gospel Vindicated and Socinianism Examined · Commentary on text · Chapter 6

p. 110CAP. VI.

Of the Creation, and Condition of man before, and after the fall.

Mr BIDDLE'S 3d Chapter.

Qu. WEre the Heaven and Earth from all eternity, or created at a §. 1.certain time? And by whom?

A. Gen. 1. 1.

Q. How long was God a making them?

A. Exod. 20. 11.

Q. How did God create man?

A. Gen. 2. 7

Q. How did he create Woman?

A. Gen. 2. 21, 22.

Q. Why was she called Woman?

A. Gen. 2. 23.

Q. What doth Moses inferre from her being made a woman, and brought unto the man?

A. Gen 2. 24.

Q. Where did God put man, after he was created?

A. Gen 2. 8.

Q What commandment gave he to the man, when he put him into the Garden?

A. Gen. 2. 16, 17.

Q. Was the man deceived to eat of the forbidden fruit?

A. 1 Tim. 2. 14.

Q. By whom was the woman deceived?

A. 2 Cor. 11. 3.

Q. How was the Woman induced to eat of the forbidden fruit? And how the Man?

A. Gen. 3. 6.

p. 111Q. What effect followed upon their eating?

A. Gen. 3. 7.

Q. Did the sinne of our First Parents in eating of the forbidden fruit, bring both upon them, and their posterity, the guilt of Hell-fire, deface the Image of God in them, darken their understanding, enslave their will, deprive them of power to do good, and cause mortality? If not, what are the true penalties that God denounced against them for the said offence?

A. Gen. 3. 16, 17, 18, 19.

EXAMINATION.

HAving delivered his thoughts concerning God Himselfe, His Nature, and Propertyes, in the foregoing Chapters; §. 1.in this our Catechist proceeds to the consideration of his Workes, ascribing to God the Creation of all things, especially insisting on the making of man. Now although many questions might be proposed, from which M, B. would (I suppose) be scarcely able to extricate himselfe, relating to the impossibility of the proceeding of such a Worke, as the Creation of all things, from such an Agent as he hath described God to be, so limited both in his Essence and Propertyes; Yet, it being no part of my businesse, to dispute, or perplexe any thing, that is simply in its selfe true, and unquestionable, with the attendencyes of it from other corrupt notions of him, or them, by whom it is received, and proposed, I shall wholly omit all considerations of that nature, and apply my selfe meerly to what is by him expressed. That He who is limited & finite in Essence, and consequently in Propertyes, should by his power, without the helpe of any intervening instrument, out of nothing produce, at such a vast distance from him, as his hands can by no meanes reach unto, such mighty effects, as the earth it selfe, and the fulnesse thereof, is not of an easy proofe or resolution. But on these things at present I shall not insist: Certaine it is, that on this apprehension of God, the aaQuibus enim oculis intueri potuerit vester Plato fabricam illam tanti operis, quâ construia Deo & aedificari mundum faecit? Quae molitio? Quae ferramenta? Qui vectes? Quae machinae? Qui ministri tanti muneris fuerunt? Quemadmodum autem obediendo parere voluntati architecti aer, ignis, aqua, terra, poteurunt? Velleius apud Ciceron, de Natu. Deor. lib. 1. statim a principio.Epicureans disputed for the impossibility of the Creation of the world.

p. 112His first question then is,§. 2.

Were the Heavens and Earth from all eternity, or Created at a certaine time? And by whom?

To which he answers with Gen. 1. 1. In the Beginning God created Heaven and Earth.

Right! only in the Exposition of this verse, as it discovers the principall efficient cause of the Creation of all things, or the Author of this great worke, M. B. afterwards expounds himselfe to differ from us, and the Word of God, in other places. By (God) he intends the Father only, and exclusively; the Scripture plentifully ascribing this Worke also to the Sonne, and Holy Ghost, manifesting their concurrence in the indivisible Deity unto this great worke; though by the way of Eminency, this worke be attributed to the Father, as that of Redemption is to the Sonne, and that of Regeneration to the Holy Ghost; from neither of which notwithstanding is the Father excluded.

Perhaps bbPoterat & illud de Angelis intelligi, faciamus hominem &c. sed quia sequitur, ad imaginem nostram, nefas est credere, ad imagines Angelorum hominem esse factum, aut tandem esse imaginem Angelorum & Dei. Et ideo rectè intelligitur pluralitas Trinitatis. Quae tamen Trinitas, quia unus est Deus, etiam cum dixisset, faciamus, & fecit, inquit, Deus hominem ad imaginem Dei: non vero dixit, fecerunt Dii ad imaginem Deorum. August. de Civit. Dei. lib. 16. cap. 6.the using of the name of God in the plurall number, §. 3.where mention is made of the Creation, in conjunction with a Verb singular, Gen. 1. 1. and the expresse calling of God our Creators and Makers, Eccles. 12. 1. Psal. 149. 2. Job. 35. 10. wants not a significancy to this thing. And indeed, he that shall consider the miserable evasions, that the ccGeorg. Eniedin. Explicat. loc. Ver. & Nov. Testam. in Gen. 1. 26.Gen 1:26Adversaries have invented, to escape the Argument thence commonly insisted on, must needs be confirmed in the perswasion of the force of it, M. Biddle may hapily close with Plato in this businesse; Who in his Timaeus brings in his foreign, speaking to his Genii about the making of man; telling them that they were mortall, but incouraging them to obey him, in the making of other creatures upon the promise of immortallity. ddforeign. Plato. in Timaeo.Turne you (saith he) according to the Law of nature to the making of living Creatures, and imitate my power, which I used in your Generation, or birth. A speech fit p. 113enough for M. B's God, who is shut up in Heaven, and not able of himselfe to attend his whole businesse. But what a sad successe this Demiurgus had, by his want of Prescience, or fore-sight of what his Daemons would do, (wherein also M. Biddle likens God unto him) is farther declared: for they imprudently, causing a conflux of too much matter and humour, no small tumult followed thereon in Heaven, as at large you may see in the same Author. However, it is said expressly the Son or Word created all things, John 1. 3. and by him are all things, 1 Cor. 8. 6. Revel. 4. 11. Of the Holy Ghost the same is affirmed, Gen. 1. 2. Job. 26. 13. Psal. 33. 6. Nor can the Word and Spirit be degraded from the place of Principall efficient cause in this Worke, to a condition of instrumentallity only, which is urged, (especially in reference to the Spirit) unlesse we shall suppose them to have been created before any creation, and to have been instrumentall of their own production. But of these things in their proper place.

Q. His second question is, How long was God a making them? And he answers from Exod. 20. 11. In six dayes the Lord made Heaven §. 4.and Earth, the Sea, and all that is in them.

The rule formerly I prescribed to my selfe of dealing with M. B. causes me to passe this Question also, without farther inquiry; although having already considered what his notions are, concerning the Nature and Propertyes of God, I can scarse avoid conjecturing, that by this crude proposall of the Time, wherein the worke of Gods Creation was finished, there is an intendment, to insinuate such a grosse conception of the working of God, as will by no meanes be suited to his omnipotent production of all things. But speaking of things no farther then enforced, I shall not insist on this Query.

Q. His third is, How did God Create man? And the Answer is, Gen. 2. 7. To which he adds a fourth, How did He Create Woman? §. 5.which he resolves from Gen. 2. 21, 22.

M. Biddle undertaking to give all the grounds of Religion in his Catechismes, teacheth as well by his silence as his expressions. What he mentions not in the known Doctrine he opposeth, he may well be interpreted to reject. As to the matter whereof Man and Woman were made, M. Biddles Answers do expresse it; but as to p. 114the condition and state, wherein they were made, that he is silent; though he knowes the Scripture doth much more abound in delivering the one then the other. Neither can his silence in this thing be imputed to oversight, or forgetfullnesse, considering how subservient it is to his intendment, in his two last questions, for the subverting of the Doctrine of Originel sinne, and the denyall of all those effects, and cons…quents of the first breach of Covenant, whereof he speakes. He can upon another account take notice, that man was made in the Image of God. But whereas hitherto Christians have supposed, that that denoted some Spirituall perfection bestowed on man, wherein he resembles God, M. B. hath discovered, that it is only an expression of some imperfection of God, wherein he resembles man: which yet he will as hardly perswade us of, as that a man hath seven eyes, or two wings, which are ascribed unto God also. That man was created in a resemblance and likenesse un-God, in that immortall substance breathed into his nostrills, Gen. 2. 7. in the excellent rationall faculties thereof; the dominion he was intrusted withall over a great part of Gods Creation, but especially in the integrity and uprightnesse of his person, Eccl. 7. 29. wherein he stood before God, in reference to the obedience required at his hands; which condition, by the implanting of new qualities in our soule, we are through Christ in some measure renewed unto, Coll. 3. 10, 12. Eph. 4. 24. the Scripture is cleare, evident, and full in the discovery of; but hereof M. B. conceives not himselfe bound to take notice. But what is farther needfull to be spoken, as to the state of man before the Fall, will fall under the consideration of the last Question of this Chapter.

M. B's proces in the following questions, is to expres the story §. 6.of mans outward condition, unto the eighth, where he enquires after the Commandement given of God, to man, when he put him into the Garden, in these words.

Q. What commandement gave he to the man, when he put him into the Garden? This he resolves from Gen. 2. 16, 17. That God gave our first Parents the command expressed, is undeniable. That the matter chiefely expressed in that command, was all, or the principall part of what he required of them, M B. doth not go about to prove. I shall only desire to know of him, whether p. 115God did not in that estate require of them, that they should love him, feare him, believe him, acknowledge their dependance on him, in universall obedience to his will? And whether a suitablenesse unto all this duty, were not wrought within them by God? If he shall say no, and that God required no more of them, but only not to eat of the tree of knowledge of good and evill; I desire to know, whether they might have hated God, abhorred him, believed Sathan, and yet been free from the threatning here mentioned, if they had only forbore the outward eating of the fruit? If this shall be granted, I hope I need not insist to manifest what will easily be inferred? Nor to shew how impossible this is, eeVid. Diatrib. de Juslit. Vindicat.God continuing God, and man a rationall creature? If he shall say, that certainly God did require, that they should own him for God, that is, believe him, love him, feare him, and worship him, according to all that he should reveale to them, and require of them, I desire to know, whether this particular command, could be any other then Sacramentall, and Symbolicall, as to the matter of it, being a thing of so small imimportance in its own nature, in comparison of those morall acknowledgements of God before mentioned. And to that question I shall not need to adde more.

Although it may justly be supposed, that M. B. is not without §. 7.some thoughts of deviation from the truth, in the following Questions, yet the last being of most importance, and he being express therein, in denying all the effects of the first sinne, but only the Curse that came upon the outward visible World, I shall insist only on that, and close our considerations of this Chapter. His question is thus proposed.

Q. Did the sinne of our first Parents in eating of the forbidden fruit, §. 8.bring both upon them, and their posterity, the guilt of hell fire, deface the Image of God in them, darken their understandings, enslave their wills, deprive them of Power to do good, and cause mortality? If not, what are the true penalties denounced against them for that offence.

To this he answers from Gen. 3. 16, 17, 18, 19.

What the sinne of our first Parents was, may easily be discovered §. 9.from what was said before, concerning the commandement given to them. If universall obedience was required of them unto God, according to the tenour of the law of their p. 116Creation, their sinne was an universall Rebellion against, and Apostacy from him; which though it expressed it selfe, in the peculiar transgression of that command mentioned, yet it is farre from being reducible to any one kind of sinne, whole whole nature is comprised in that expression. Of the effects of this sinne, commonly assigned, M. B. annumerates, and rejects Six: sundry whereof are coincident, and all but one, reducible to that generall head of losse of the image of God. But for the exclusion of them all at once from being any effects of the first sinne, M. Biddle thus argues; If there were no effects, not consequences of the first sinne, but what are expressly mentioned Gen. 3. 16, 17. &c. then those now mentioned are no effects of it; but there are no effects, or consequences of that first sinne, but what are mentioned in that place; therefore those recounted in his Querie, and commonly esteemed such, are to be cashired from any such place in the thoughts of men.

Ans. The words insisted on by M. Biddle, being expressive of the Curse of God for sinne, on man, and the whole creation here below for his sake, it will not be easy for him to evince, that none of the things he rejects, are not eminently enwrapped in them. Would God have denounced, and actually inflicted such a Curse on the whole Creation, which he had put in subjection to man, as well as upon man himselfe, and actually have inflicted it with so much dread, and severity, as he hath done, if the Transgression upon the account whereof he did it, had not been as universall a rebellion against him, as could be fallen into? Man fell in his whole dependance from God, and is cursed universally in all his concernments, Spirituall and Temporall.

But is this indeed the only place of Scripture, where the effects §. 10.of our Apostacy from God, in the sinne of our first Parents, are described? M. Biddle may as well tell us, that Gen. 3. 15. is the only place, where mention is made of Jesus Christ; for there he is mentioned. But a little to cleare this whole matter in our passage, though what hath been spoken may suffice, to make naked M. B's Sophistry.

1. By the effects of the first sinne, we understand every thing §. 11.of evill, that either within, or without, in respect of a present, or future condition, in reference to God, and the fruition of p. 117Him, whereto man was created, or the enjoyment of any goodness from God, which is come upon mankind, by the just ordination & appointment of God, whereunto man was not obnoxious in his Primitive state and condition. I am not at present at all engaged to speak de modo, of what is privative, what positive in originall sinne, of the way of the Traduction, or propagation of it, of the imputation of the guilt of the first sinne, and adhesion of the pollution of our nature, defiled thereby, or any other questions, that are coincident with these, in the usuall inquest made into, and after the sinne of Adam, and the fruits of it, but only as to the things themselves, which are here wholly denyed. Now

2. That what soever is evill in man by nature, whatever he is obnoxious and lyable unto, that is hurtfull, and destructive §. 12.to him, and all men in common, in reference to the end whereto they were created, or any Title wherewith they were at first intrusted, is all wholly the effect of the first sinne, and is in solidum to be ascribed thereunto, is easily demonstrated. For

1. That which is common to all things in any kind, and is proper to them only of that kind, must needs have some §. 13.common cause equally respecting the whole kind: but now of the evills that are common to all mankind, and peculiar, or proper to them, and every one of them, there can be no cause, but that which equally concernes them all, which by the Testimony of God himselfe, was this fall of Adam, Rom. 5. 15, 18.

2. The evills that are now incumbent upon men in their Naturall condition, (which what they are, shall be afterward §. 14.considered) were either incumbent on them at their first creation, before the sinne and fall of our first Parents, or they are come upon them since, through some interposing cause, or occasion. That they were not in them, on them, that they were not liable, nor obnoxious to those evills, which are now incumbent on them, in their first Creation, as they came forth from the hand of God, (besides what was said before, of the state and condition wherein man was Created, even upright in the sight of God, in his favour and Aceptation, no way obnoxious to his anger and wrath,) is evident, by the light of p. 118this one consideration, viz. That there was nothing in man, nor belonging to him, no Respect, no Regard, or Relation, but what was purely, and immediately of the holy Gods creation, and institution. Now it is contrary to all that he hath revealed, or made known to us of himselfe, that he should be the immediate Author of so much evill, as is now by his own Testimony in man by nature, and without any Occasion, of so much vanity, and misery as he is subject unto: and besides, directly thwarting the Testimony which he gave of all the Workes of his hands, that they were exceeding good: it being evident, that man in the condition whereof we speake, is exceeding evill.

3. If all the evill mentioned, hath since befallen mankind, §. 15.then it hath done so by some chance and Accident, whereof God was not aware, or by his righteous Judgment and Appointment, in reference to some procuring, and justly deserving Cause of such a punishment. To affirme the first, is upon the matter to deny him to be God: And I doubt not, but that men, at as easy and cheape a rate of sinne, may deny that there is a God, as confessing his Divine Essence, to turne it into an Idol; and by making thick clouds, as Job speakes, to interpose between him & the affaires of the World, to exclude his Energeticall Providence in the disposall of all the workes of his hands. If the latter be affirmed, I aske as before, what other common cause, wherein all and every one of mankind is equally concerned, can be assigned of the evills mentioned, as the procurement of the Wrath and Vengeance of God, from whence they are, but only the fall of Adam, the sinne of Rom. 1. 18.Rom 1:18our first Parents; especially considering, that the Holy Ghost doth so expressly point out this fountain, and sourse of the evills insisted on, Rom. 5.

4. These things then being premised, it will quickly appeare, §. 16.that every one of the particulars, rejected by M. B. from being fruits or effects of the first sinne, are indeed the proper issues of it: and though M. B. cut the Roll of the Abominations, and corruptions of the Nature of man by sinne, and cast it into the fire, yet we may easily write it againe, and adde many more Words of the like importance.

1. The first Effect or fruit of the first sinne, rejected by M. B. p. 119§. 17.is, its rendering men guilty of Hell fire; but the Scripture seems to be of another mind Rom. 5. 12. Wherefore as by one man sinne entred into the world, and death by sinne, and so death passed on all men for that all have sinned. That all men sinned in Adam, that they contracted the guilt of the same death with him, that death entred by sinne, the holy Ghost is expresse in. The death here mentioned is, that which God threatned to Adam, if he did transgresse, Gen. 2. which that it was not death Temporall only, yea not at all, M. B. contends, by denying Mortallity to be a fruit of this sinne: as also excluding in this very Query all roome for death spirituall, which consists in the defacing of the Image of God in us, which he with this rejects; And what death remaines, but that which hath Hell following after it, we shall afterwards consider.

Besides, that death which Christ dyed to deliver us from, §. 18.was that which we were obnoxious to, upon the account of the first sinne: for he came to save that which was lost: and tasted death to deliver us from death; dying to deliver them, who for feare of death were in bondage all their lives, Heb. 2, 13. But that this was such a death, as hath Hell-fire attending it, he manifests, by affirming, that he delivers us from the wrath to come; By Hell fire we understand nothing but the wrath of God for sinne, into whose hand it is a fearefull thing to fall, our God being a consuming fire. That the guilt of every sinne is this death whereof we speake, that hath both Curse and Wrath attending it, and that it is the proper wages of sinne, the Testimony of God is evident. Rom. 6. 13.Rom 6:13What other death men are obnoxious to, on the account of the first sinne, that hath not these concomitants, M. B. hath not as yet revealed. By nature also we are children of wrath; Ephes. 2. 3.Eph 2:3and on what foot of account our obnoxiousnesse now by nature unto wrath is to be stated, is sufficiently evident by the light of the preceding considerations.

The defacing of the Image of God in us, by this sinne, as it is usually asserted, is in the next place denyed. That man was §. 19.created in the Image of God, and wherein that image of God doth consist, was before declared. That we are now borne with that Character upon us, as it was at first enstamped upon us, must be affirmed, or some common cause of the defect, p. 120that is in us, wherein all and every one of the posterity of Adam are equally concerned, besides that of the first sinne, is to be assigned. That this latter cannot be done, hath been already declared. He that shall undertake to make good the former, must engage in a more difficult worke, then M. B. in the midst of his other employments, is willing to undertake. To insist on all particulars relating to the Image of God in man, how farre it is defaced, whether any thing properly and directly thereunto belonging, be yet left remaining in us; to declare how farre our soules, in respect of their immortall substance, faculties, and Consciences, our Persons, in respect of that dominion over the Creatures, which yet by Gods gracious and mercifull Providence we retaine, may be said to bare the Image of God, is a worke of another nature, then what I am now engaged in. For the asserting of what is here denyed by M. B. concerning the defacing of the Image of God in us by sinne, no more is required, but only the tender of some demonstrations to the maine of our intendment in the Assertion, touching the losse by the first sin, & our present want in the state of nature, of that Righteousnesse and Holinesse, wherein man at his first Creation stood before God, (in reference unto the End whereunto he was Created,) in uprightnesse, and ability of walking unto all well pleasing. And as this will be fully manifested in the consideration of the ensuing particulars instanced in by M. B. so it is sufficiently cleare and evident, from the renovation of that Image, which we have by Jesus Christ, & that expressed both in generall, & in all the particulars wherein we affirme that image to be defaced. The new man, which we put on in Jesus Christ, which is renewed in knowledge, after the image of Him that treated him, Coll. 3. 10. is that which we want, by sinnes defacing (s…o more) of that Image of God in us, which we had in knowledge; so Ephes. 4. 23, 24. That new man is said to consist in the Renewing of our mind, whereby after God we are Created in Righteousnesse and Holinesse. So that whereas we were created in the image of God, in Righteousnesse and Holinesse, and are to be renewed again by Christ, unto the same condition of his Image in Righteousnesse and Holinesse, we doubt not to affirme, that by the first same p. 121(the only interposition, of generall concernement to all the sons of men,) the Image of God in us was exceedingly defaced. In summe, that which made us sinners, brought sinne and death upon us, that which made us lyable to condemnation, that defaced the image of God in us; that all this was done by the first sinne, the Apostle plainly asserts, Rom. 5, 12, 15, 17, 18, &c.

To the next particular effect of sinne, by M. B. rejected, (the darkning of our under standings,) I shall only enquire of him, whether §. 20.God made us at first with our understandings darke, and ignorant, as to those things which are of absolute necessity that we should be acquainted withall, for the attainment of the End whereunto he made us? For once, I will suppose he will not affirme it; and shall therefore proceed one stop farther, and aske him; whether there be not such a darkenesse now upon us by nature, opposed unto that light, that spirituall and saving Knowledge, which is of absolute necessity for every one to have, and be furnished withall, that will againe attaine that glory of God, which we are borne short of: Now because this is that which will most probably be denyed, I shall by the way only desire him.

1. To cast aside all the places of Scripture, where it is positively; and punctually asserted, that we are so §.21.darke and blind, and darkenesse it selfe in the things of God: and then,

2. All those where it is no lesse punctually, and positively §. 22.asserted, that Christ gives us Light, Knowledge, Ʋnderstanding, which of our selves we have not. And if he be not able to doe so, then

3. To tell me, whether the darkenesse mentioned in the former §. 23.places, and innumerable others, and as to the manner and cause of its removall and taking away, in the latter, be part of that death which passed on all men, by the offence of one, or by what other chance it is come upon us?

Of the enslaving of our wills, and the depriving us of power to do good, there is the same Reason, as of that next before. It is §. 24.not my purpose to handle the common place of the corruption of p. 122nature by sinne; nor can I say, that it is well for M. Biddle, that he finds none of those effects of sinne in himselfe; …n thing, of Darkenesse, Bondage, or Disabillity; or if he do, that he knowes where to charge it, and not on himselfe, and the depravednesse of his own nature? and that because I know none who are more desperately sick, then those who by a fever of pride, have lost the sense of their own miserable condition: Only to stop him in his hast from rejecting the evills mentioned, from being effects or consequences of the first sinne, I desire him to peruse a little the ensuing Scriptures: And take them as they come to minde, Ephes. 2. 1, 2, 3, 5. Joh. 5. 25. Math 8. 22. Ephes. 5. 8. Luk. 4. 18. 2 Tim. 2. 25, 26. Joh. 8. 34. Rom. 6, 16. Gen. 6. 5. Rom. 7. 5. Joh: 3. 6. 1 Cor. 2 14. Rom. 3. 12. Acts 8. 31. Joh. 5. 41. Rom. 8. 7. Jerem. 13. 23 &c.

The last thing denyed is, its causing Mortallity. God threatning §. 25.man with death if he sinned, Gen. 2. 17. seems to instruct us, that if he had not sinned, he should not have dyed; And upon his sinne, affirming, that on that account he should be dissolved, and returne to his dust, Gen. 3. 18, 19. no lesse evidently convinces us, that his sinne caused mortality actually, and in the event. The Apostle also affirming, that death entred by sinne, and passed upon all, in as much as all have sinned, seems to be of our mind. Neither can any other sufficient cause be assigned on the account whereof, innocent man should have been actually, mortall, or eventually have dyed. M. Biddle it seemes is of another perswasion. And for the confirmation of his judgment, gives you the words of the Curse of God to man upon his sinning; dust thou art, and unto dust then shalt returne; The strength of his reason therein lying in this, that if God denounced the sentence of mortallity on man after his sinning, and for his sin, then mortallity was not an effect of sinne, but man was mortall before in the state of innocency, who doubts but that at this rate he may be able to prove what he pleases.

A briefe declaration of our sence, in ascribing Immortallity §. 26.to the first man in the state of Innocency, that none be mistaken in the expressions used, may put a close to our considerations of this Chapter. In respect of his own Essence p. 123and ffIllud corpus ante peccatum, & mortale secundum aliam, & immortale secundum aliam causam dici poterat. id est, mortale, quia poterat mori, immortale, quippe quia poterat non mort. Aliud est enim non posse moti, sicut quasdam naturas immortales creavit Deus, aliud est autem posse non mori; secundum quem inodum primus creatus est homo immortalis, quod ei praestabatur de ligno vitae, non de constitutione nat… rae: a quo ligno seperatus est, cum peccasset, ut posset mori, qui nisi peccasset posset non mori. Mortalis e…go erat conditione corporis animalis, immortalis autem beneficio conditeris. Si enim corpus animale, utique & mortale, quia & mori poterat, quamvis & immortate dico, quia & mori non poterat. August. Tom. Tertio. de Genesi ad literam lib. 6. cap. 24.Being, as also of all outward and extrinsecall causes, God alone is eminently and perfectly immortall; He only in that sence hath life and immortality. Angells and soules of men, in materiall substances, are immortall as to their intrinsecall Essence, free from principles of corruption and mortallity; But yet are obnoxious to it, in respect of that outward cause, (or the power of God) which can at any time reduce them into nothing. The immortallity we ascribe to man in innocency, is only an assured preservation, by the power of God, from actuall dying; notwithstanding the possibility thereof, which he was in, upon the account of the constitution of his person, and the principles there unto concurring: So that though from his own nature, he had a possibillity of dying, and in that sence was mortall, yet from ggQuicun{que} dicit Adam primum hominem mortalem factum, ita ut sive peccaret, sive non peccaret, moreretur in co…pore, hoc est de corpore exiret non pe…cati mer ito sed necessitate naturae. Anathema sit. Concil. Milevitan. cap. 1.Gods institution, assigning him life in the way of obedience, he had a possibillity of not dying, and was in that sence immortall, as hath been declared. If any desire farther satisfaction herein, let him consult Johannes Junius his Answer to Socinus his Prelections, in the first Chapter whereof he pretends to answer in proofe the assertion in title, Primus homo unte lapsum natura mortalis fuit: wherein he partly mistakes the thing in question, which respects not the constitution of mans nature, but the event of the condition wherein he was created. hhQuaestio est de immortalitate hominis pujus concreti ex anima & corpore conflati. Quando loquor de morte, de disso utione hujus concreti loquor. Socin. contra Puccium pag 228.And himselfe in another place states it iiVid. River. Exercitat. in Gen. cap. 1. exerc. 9.Gen 1better.

The summe of the whole may be reduced to what follows. §. 27.Simply immortal and absolutely is God only: He only hath immortallity. 1 Tim. 6 16. Immortall in respect of its whole substance or Essence, is that which is separated from all matter, which is p. 124the principle of Corruption, as Angells, or is not educed from the power of it, whither of its own accord it should again resolve, as the soules of men. The bodyes also of the Saints in Heaven, yea, and of the wicked in Hell, shall be immortall, though in their own natures corruptible, being changed, and preserved by the power of God. Adam was mortall, as to the constitution of his body, which was apt to dye; immortall in respect of his soule, in its own substance; immortall in their union by Gods appointment, and from his preservation, upon his continuance in obedience. By the composition of his body, before his fall, he had a posse mori; by the appointment of God, a posse non mori; by his fall, a non posse non mori.

In this estate, on his disobedience, He was threatned with death: and therefore was Obedience the tenure whereby he held his grant of immortallity, which on his neglect, he was penally to be deprived of. In that estate he had (I.) The immortallity mentioned or a power of not dying from the appointment of God. (2.) An uprightenesse and integrity of his person before God, with an ability to walke with him in all the Obedience he required, being made in the Image of God, & upright: (3.) A Right, upon his abode in that condition, to an Eternally blessed life, which he should (4.) Actually have enjoyed. For he had a pledge of it in the Tree of Life. He lost it for himselfe & us, which if he never had it, he could not do. The Death, wherewith he was threatned, stood in opposition to all these. It being most ridiculous to suppose, that any thing penall in the Scripture comes under the name of death, that was not here threatned to Adam. Death of the body, in a deprivation of his immortallity spoken of; of the soule, spritually in sin, by the losse of his righteousnesse, and integrity; of both, in their obnoxiousnesse to death eternall, actually to be undergone, without deliverance by Christ, in opposition to the right to a better, a blessed condition, which he had. That all these are penall, and called in the Scriptures by the name of Death, is evident to all, that take care to know what is contained in them.

For a close then of this Chapter and discourse, let us also propose a few Questions, as to the matter under consideration, p. 125§. 27.and see what answer the Scripture will positively give in to our inquiries.

First then.

1. Q. In what state, and condition was man at first created?

A. God created man in his own Image, in the Image of God created he him, Male and Female Created he them. Gen. 1. 27.

And God saw every thing that he had made, and behold it was very good. v. 31.

In the Image God made he man. Gen. 9. 6.

Lo! this only have I found, that God hath made man UPRIGHT, Eccles. 7. 29.

Put on the new man, which after God, is created in righteousnesse and Holinesse, Eccles. 4. 24.

Put on the new man, which is renewed in knowledge, after the Image of him that Created him, Col. 3. 10.

Q. 2. Should our First parents have dyed, had they not sinned, or were they obnoxious to death in the state of innocency?§. 28.

A. And the Lord God commanded the man, saying, of every Tree of the Garden thou mayst freely eat.

But of the Tree of the Knowledge of Good and Evill, thou shalt not eat of it, for in the day that thou earest thereof, thou shalt surely dye, Gen. 2. 16, 17.

By one man sinne entred into the world, and death by sinne, and so death passed upon all men, for that all have sinned, Rom. 5. 12.

For the Wages of sinne is death, Rom. 6. 23.

Q. 3. Are we now since the Fall, borne with the Image of God so enstamped on us, as at our first Creation in Adam?§. 29.

A. All have sinned, and come short of the Glory of God, Rom. 3. 23.

Lo! this only have I found, that God hath made man Upright, but he hath found out many inventions. Eccles. 7. 29.

So then, they that are in the flesh cannot please God, Rom. 8. 8.

And you who were dead in trespasses and sinnes, Ephes. 2. 1.

For we our selves also were sometimes foolish, disobedient, deceived, serving divers lusts, and pleasures, living in Malice, and envy, hatefull, and hating one another, Titus 3. 3.

p. 126The old man is corrupt according to deceitfull lusts Ephes. 4. 22.

Q. 4. Are we now borne approved of God, and accepted with him, as when we were first created, or what is our §. 30.condition now by nature, what say the Scriptures hereunto?

A. We were by nature the Children of wrath as well as others, Ephes 3. 3.

Excepta man be borne againe, he cannot see the Kingdome of God. Joh. 3. 3.

He that believeth not the Sonne, the wrath of God abideth on him v. 36.

That which is borne of the flesh is flesh, Joh. 4. 6.

Q. 4. Are our understandings by nature able to discerne the things of God, or are they darkened, and blind.§. 31.

A. The naturall man receiveth not the things that are of the spirit of God, for they are foolishnesse unto him, neither can he know them, because they are spiritually discerned 1 Cor. 2. 14.

The light shineth in darknesse, and the darknesse comprehended it not, Joh. 1. 5.

—To preach deliverance to the captives, and recovering of sight to the blind. Luk. 4. 18.

Having their Ʋnderstandings darkened, being alienated from the life of God, through the ignorance that is in them, because of the blindnesse of their heart, Ephes. 4. 18.

Ye were sometimes darkenesse, but now are ye light in the Lord. Ephes. 5. 8.

For God who commanded the light to shine out of darknesse, hath shined into our hearts, to give the light of the knowledge of the glory of God, in the face of Jesus Christ, 2 Cor. 4. 6.

And we know that the Sonne of God is come, and hath given us an Ʋnderstanding, that we may know him that is true, 1 John 5. 20.

Q: 5. Are we able to doe those things now in the state of nature, which are spiritually good, and acceptable to §. 32.God?

A. The carnall mind is enmity against God, for it is not subject to the Law of God, neither indeed can be Rom. 8. 7.

You were dead in trespasses and sinnes, Ephes. 2. 1.

The imagination of mans heart is evill from his youth, Gen. 8. 21.

p. 127Can the Aethiopian change his skin, or the Leopard his spots, then may ye also do good, that are accustomed to do evill, Jerem. 13. 23.

For without me yee can do nothing, Joh. 15. 5.

Not that we are sufficient of our selves to think any thing as of our selves our sufficiency is of God, 2 Cor. 3. 5.

For I know that in me, that is, in my flesh, dwelleth no good thing, Rom 7. 18.

Q. 6. How came we into this miserable state and condition?§. 33.

A. Behold I was shapen in iniquity, and in sinne did my mother conceive me, Psal. 51. 5.

Who can bring a cleane thing out of an uncleane? Not one, Job. 14. 4.

That which is borne of the flesh is flesh. Joh. 3. 6.

Wherefore as by one man sinne entred into the world, and death by sinne; so death passed upon all men, for that all have sinned, Rom. 5. 12.

Q. 7. Is then the guilt of the first sinne of our first Parents reckoned unto us?§. 34.

A. But not as the offence so also is the free gift, for if through the offence of one many be dead, v. 15.

And not as it was by one that sinned, so is the gift: For the judgement was by one to condemnation, v. 16.

For by one mans offence death raigned, v. 17.

Therefore by the offence of one, judgment came upon all men to condemna…on, v. 18.

By one mans disobedience many were made sinners, v. 20.

Thus, and much more fully, doth the Scripture set out, and declare the condition of man, both before and after the fall: concerning which, although the most evident demonstration of the latter, lyes in the Revelation made of the exceeding Efficacy of that power & Grace, which God in Christ puts forth for our conversion, and delivery from that state and condition, before described, yet so much is spoken of this darke side of it, as will render vaine the attempts of any, who shall endeavour to plead the cause of corrupted nature, or alleviate the Guilt of the first sinne.

It may not be amisse in the winding up of the whole, to p. 128give the Reader a briefe account, of what sleight thoughts this Gentleman and his Companions have concerning this whole matter, of the state and condition of the first man, his fall or sinne, and the interest of all his Posterity therein, which confessedly lye at the bottome of that whole dispensation of Grace in Jesus Christ, which is revealed in the Gospell.

1. For Adam himselfe, they are so remote from assigning to him any eminency of Knowledge, Righteousnesse, or Holinesse, in the State wherein he was created: That

1. For his Knowledge, they say he aaAdamus instar infantis vel puerise nudum eff… gnoravit. S…alc. de ve. Dei fil. c. 7. p. 2.was a meere great baby, that knew not that he was naked. So also taking away the difference between the simple knowledge of nakednesse in innocency, and the knowledge joyned with shame, that followed sinne. bbDe conjuge propria, non nisi sensibus obvia cognovit. Soci. de star. prim. Hom. c. 4. p. 119.Of his Wife he knew no more but what occur'd to his senses. Though the expression which he used at first view and sight of her, do plainely argue another manner of Apprehension. Gen. 2. 23, 24. For ccVim arboris scientiae boni & mali perspectam non habuerit. idem ibid. pag. 197.the tree of the knowledg of good and evill, he knew not the vertue of it. Which yet I know not how well it agrees with another place of the ddSocin. praelect. cap. 3. pag. 8.same Author, where he concludes, that in the state of innocency, there was in Adam a predominancy of the naturall appetite, which conquer'd or prevailed to the eating of the Fruit of that tree. Also that eeCum ipse mortalis esset, se tamen mortalem. esse nesciverit. Socin. de stat. prim. Hom. cap. 4. pag. 118.being mortall, he knew not himselfe to be so: The summe is, he was even a very beast, that knew neither himselfe, his duty, nor the will of God concerning him.

2. For his Righteousnesse and Holinesse, which, as was said §. 36.before, because he was made upright, in the image of God, we ascribe unto him, ffƲtrum primus homo ante peccatum justitiam aliquam originalem habuerit? Pleri{que} omnes eum illam habuisse affirmant. Sed ego scire vel in - concludamus igitur, Adamum, etiam antequam mandatum illud Dei transgrederetur, rev…ra iustum non fuisse. Cum nec impeccabilis esset, nec ullum peccandi occasionem habuisset; ve certe justum eum fuisse affirmari non posse, cum nullo modo constet, eum ulla ratione a peccando abstinuisse. Socin. praelect. c. 3. p. 8. vid. c. 4. p. 11.Socinus contend's in one whole chapter, in his Prelections, That he was neither Just, nor Holy, nor ought to be so esteemed or called.

p. 129And ggFit ment… destitutionis vel carentiae divinae gloriae, ergoprivationis Imaginis Dei & justitiae & Sanctitatis, ejus{que} originalis; fit mentio Carentiae divinae Gloriae, ergo in creatione eum homine fuit communicata: ô ineptias! Smal. Refut. Thes. de peccat. Origi. Disput: 2. pag. 42. Porro ait Franzius, Paulum mox evestigio imagtnem Dei, seu novum hominem ita explicare, quod fuerit conditus primus homo ad justitiam & Sanctimoniam veram. Hic cum erroribus fallatiae, etiam & fortassis voluntariae, sunt commixtae - Videat lector benevelus quanti sit facienda illatie Franzii, dum ait: ergo image Dei in hemine ante lapsum consistebat in concreatâ justitiâ & vera sanctimonia primorum parentum. Si haec non sunt scopae dissolutae, equidem nescio quid eas tandem nominabimur. Smalcius. ubi sup. p. 50, 51.Smalcius in his confutation of Franzius his Theses de peccato Originali, all along derides, and laughs to scorne, the apprehension or perswasion, that Adam was created in Righteousnesse and Holinesse, or that ever he lost any thing of the Image of God, or that ever he had any thing of the Image of God, beyond or besides that Dominion over the Creatures which God gave him.

hhVolkel. de Vera. Relig. lib. 2. cap. 6. pag. 9. edit. cum lib. Crell. de Deo.Most of the residue of the Heard, describing the estate and condition of man, in his creation, do wholly omit any mention of any morrall uprightnesse in him.

And this is the account these Gentlemen give us, concerning §. 37.the condition and state, wherein the First man was of God created. An heavy burthen of the earth, it seemes he was, that had neither Righteousnesse, nor Holinesse, whereby he might be enabled to walke before God, in reference to that great end, whereunto he was created; nor any knowledge of God, himselfe, or his Duty.

2. For his sin, the great hhSocin. Praelect. c. 3. p. 8.Master of their Family disputes, §. 38.that it was a bare transgression of that precept, of not eating the fruit of the Tree of knowledge of Good and Evill. And that iiEtenim unum illud peccatum per se, non mod… universes po…eros, sed neipsum quldem Adamum, corrumpendi vim habere petuit. Dei vero consilio, in peccati illius paenam id factum fuisse, nec usquam legitur, & plane incredibile est, imo impium id cog…tare. Socin. Praelect. cap. 4. Sect. 4. p. 13. Lapsus Adae, cum unus acius fuerit, vim eam, quae …epravare ipsam naturam Adami, multo minus posterorum ipsius posset, habere non potuit. Ipsi …ero in penam irrogatum fuisse, nec Scriptura do…et, ut superius exposui… us, & Deum illum, qui …is aequitatis fons est, incredibile prorsus est id facere voluisse: Catech. Racov. de Cogniti: Christ. cap. 10. quest. 2.His nature was not viriated, or corrupted thereby. Wherein he is punctually followed by the Raccovian Catechisme; which also giveth this Reason, why his nature was not depraved by it, namely, p. 130because it was but one Act; so light are their thoughts, and expressions of that great transgression.

3. For his state and condition, kkDe Adamo eum immortalem creatum non fuisse, res apertissima est. Nam ex terra creatus, cibis usus, liberis gignend… destinatus, & animalis ante lapsum fait. S…alcius de Divin: Jes. Christ. cap. 7. de Promi…so Vitae Aeternae.they all with open §. 39.mouth cry out, that he was Mortall, and obnoxious to death, which should in a Naturall way have come upon him, though he had not sinned. But of this before.

4. Farther, that the llConclad mus igitur, …d um, improprie etiam loquendo, peccatum originale esse; id est, ex peccato illo primi parentis nullā labem aut pravitatem universo humano generi necessario ingenitam esse, sive inflictam quodāmodo fuisse. Socin. praelect. cap. 4. Sect. 4. p. 13, 14. Peccatum originis nullum prorsus est, quare nes liberum arbitrium vitiare potuit. Nec enim è Scriptura. id peccatum originis doceri potest. Catech. Raccov. de Cognit. Christ. cap. 10. de lib. Arbit. - quaedam ex falsissimis principiis de lucuntur. In illo genere illud potissimum est, quod ex peccato (ut vccant) originali depromitur: de quo ita disputant, ut crimen a primo parente conceptum, in sobelem derivatum esse defendant, eius{que} contagione, tum omnes humanas vires corruptas & debravatas, tum potissimum voluntatis libertatem destructam esse asserant. - quae omnia nos pernegamus, …pote & sanae mentis rationi, & divinae Scripturae contraria. Volkell. de Vera Religi. lib. 5. cap. 18. p. 547, 548. Prior pars Thesis Franzii falsa est. Nam nullum individuam un uam peccato originis fuit infectum. Qua peccatum illud mera est fabula, quam tanquam foetum alienum fovent Lutherani, & alii. Smal…ius Refut. Thes. Franz. disput. 2. p. 46, 47. Vid. compend. Sociuis. c. 3. Smal de vera divin. Jes. Christ. c. 7. Putas Adami peccatum & inobedientiam ejus posteritati imoutari. At hoqae…; tibi negamus, quam Christi obedientiam credentibus imputari. Jonas Schlictingius, disput. pro Socino adversus Meisnerum p. 251. vide …tiam p. 100. Quibus ita exolicatis, facile eos qui - omnem Adami posteritatem, in ipso Adamo parentes…o peccasse, & mortis supplicium vere fuisse commeritum. idem Comment. in Epist. ad Hebraeos ad cap. 7. p. 296.Posterity of Adam were no way concerned, §. 40.as to their spirituall prejudice, in that sinne of His, as though they should either partake of the guilt of it, or have their nature vitiated, or corrupted thereby: but that the whole doctrine of Originall sinne, is a figment of Austine, and the Schoolemen that followed him, is the constant clamour of them all. And indeed this is the great foundation of all, or the greatest part of their Religion. Hence are the necessity of the satisfaction and merit of Christ, the efficacy of Grace, and the power of the Spirit in conversion, decryed. On this account, is Salvation granted by them, without Christ; a power of keeping all the Commandements asserted; and Justification upon our Obedience; of which, in the processe of our Discourse.

p. 131Such are the thoughts, such are the expressions of M. B.'s §. 41.Masters, concerning this whole matter. mmIsta sapientia rerum divinarum, & sanctimonia, quam Adamo ante Lapsum tribuit Franzius; una cum alits, Idea quaedam est, in cere…ro ipsorum nata. Smalcius ubi sup.Such was Adam, in their esteem; Such was his Fall; and such our concernment therein. He had no Righteousnesse, no Holinesse, (yea nnSocin. Epist. 5. ad Johan. Volkell pag. 489.Socinus as length confesses, that he did not believe his soule was immortall.) We contracted no guilt in him, derive no pollution from him: whether these men are in any measure acquainted with the plague of their own hearts, the severity and spirituality of the Law of God, with that Redemption which is in the blood of Jesus, the Lord will one day manifest: but into their secret let not my soule descend.

Least the weakest, or meanest Reader should be startled wich §. 42.the mention of these things, not finding himselfe ready furnished with Arguments from Scripture, to disprove the boldnesse and folly of these men in their Assertions, I shall adde some few Arguments, whereby the severalls, by them denyed, and opposed, are confirmed from Scriptures; the places before mentioned, being in them cast into that forme and Method, wherein they are readily subservient to the purpose in hand.

1. That man was Created in the Image of God, in Knowledge, Righteousnesse, and Holinesse, is evident on the ensuing §. 43.considerations.

I. He who was made very good and upright, in a morall confideration, had the Originall Righteousnesse pleaded for: for morall goodnesse, integrity, and uprightnesse, is equivalent unto Righteousnesse; so are the words used in the description of Job. cap. 1. v. 1. And Righteous and Ʋpright are termes equivalent. Psal. 33. 1. Now that man was made thus good and upright, was manifested in the Scriptures, cited in answer to the question before proposed, concerning the condition wherein our first Parents were created. And indeed this Uprightnesse of man, this morall rectitude, was his formall aptitude, and fitnesse, for, and unto that obedience, which God required of him, and which was necessary for the end, whereunto he was created.

2. He who was created Perfect in his kind, was created §. 44.with the Originall Righteousnesse pleaded for. This is evident from p. 132hence, because Righteousnesse and Holinesse is a perfection of a Rationall being, made for the service of God. This in Angells is called the Truth, or that originall Holinesse and rectitude, which the Divells abode not in, Joh. 8. 44. Now (as before,) man was created very good and upright, therefore-perfect, as to his state and condition: and whatever is in him of imperfection, flows from the corruption and depravation of nature.

3. He that was created in the Image of God, was created §. 45.in a state of Righteousnesse, Holinesse, and Knowledge. That Adam was created in the Image of God, is plainely affirmed in Scripture, and is not denyed. That by the Image of God is especially intended the qualitys mentioned, is manifest from that farther description of the Image of God, which we have given us in the Scriptures before produced, in answer to our first Question. And what is recorded of the first man in his primitive condition, will not suffer us to esteeme him such a baby in knowledge, as the Socinians would make him. His imposing of names on all Creatures, his knowing of his wife on first view, &c. exempt him from that imputation. Yea the very nnforeign. Plato in Cratylo.Heathens could conclude, that he was very wise indeed, who first gave names to things.

II. For the disproving of that Mortallity, which they ascribe §. 46.to man in innocency. The ensuing Arguments may suffice.

1. He that was created in the Image of God in Righteousnesse and Holinesse, whilst he continued in that state and condition, was immortall. That man was so created, lyes under the demonstration of the foregoing Arguments, and Testimonyes. The Assertion thereupon, or the inference of Immortallity from the Image of God, appeares on this double consideration. 1. In our Renovation by Christ, unto the image of God, we are renewed to a blessed Immortallity: and our likenesse to God consisted no lesse in that, then in any other communinicable property of his Nature. 2. Where ever is naturally perfect Righteousnesse, there is naturally perfect life, that is, Immortallity: this is included in the very tenour of the promise p. 133of the Law. If a man keep mystatutes he shall live in them, Levit. 18. 5.

2. That which the first man Contracted, & drew upon himselfe §. 47.by sinne, was not naturall to him before he sinned: But that man contracted, and drew death upon himselfe, or made himselfe liable and obnoxious unto it by sinne, is proved by all the Texts of Scripture, that were produced above, in answer to our second Question. As Gen. 2. 17, 19. Rom. 5. 12, 14. chap. 6. 23. &c.

3. That which is besides, and contrary to nature, was not §. 48.naturall to the first man: but death is besides, and contrary to nature, as the voyce of nature abundantly testifieth; therefore to man in his primitive condition it was not naturall.

Unto these may sundry other Arguments be added, from the Promise of the Law, the End of mans Obedience, His constitution and state, denying all proximate causes of death, &c. But these may suffice.

III. That the sinne of Adam is not to be consined to the §. 49.meere eating of the fruit of the tree of knowledge of Good and Evill, but had its rise in Infidelity, and comprised universall Apostacy from God, in disobedience to the law of his creation, and dependance on God, I have elsewhere demonstrated, and shall Diatrib. de Justit. Divin. Vin.not need here againe to insist upon it. That it began in Infidelity, is evident from the beginning of the Temptation, wherewith he was overcome. It was to doubt of the Truth, and veracity of God, to which the woman was at first sollicited by Sathan. Gen: 3. 4. Hath God said so? pressing that it should be otherwise, then they seemed to have cause to apprehend from what God said: And their acquiescence in that reply of Sathan, without revolving to the truth, and faithfullnesse of God, was plaine Ʋnbeliefe. Now as Faith is the root of all Righteousnesse and Obedience, so is Infidelity of all disobedience. Being overtaken, conquered, deceived into infidelity, man gave up himselfe to act contrary to God, and his will, shooke off his soveraignty, rose up against his Law, and manifested the frame of his heart, in the pledge of his disobedience, eating the fruit that was sacramentally forbidden him.

p. 134IV. That all men sinned in Adam, and that his sinne is imputed to all his Posterity, is by them denyed, but is easily §. 50.evinced. For

1. By whom sinne entred into the world, so that all sinned in him, and are made sinners thereby, so that also his sinne is called the sinne of the world, in him all mankind sinned, and his sinne is imputed to them. But that this was the condition, and state of the first sinne of Adam, the Scriptures before mentioned, in answer to our seventh question, do abundantly manifest; and thence also is his sinne called the sinne of the world: John 1. 29,

2. In whom all are dead, and in whom they have contracted the guilt of death and condemnation, in him they have all §. 51.sinned, and have his sinne imputed to them. But in Adam all are dead: 1 Cor: 15. 22. as also Rom: 5. 12, 14, 15, 16, 17, 18. And death is the wages of sinne only, Rom: 6. 23.

3. As by the Obedience of Christ we are made Righteous, so by the disobedience of Adam we are made sinners. So the Apostle §. 52.expressly, Rom: 5. but we are made Righteous by the Obedience of Christ, by the imputation of it to us, as if we had performed it: 1 Cor: 1. 30. Phil: 3. 9. Therefore are we sinners, by the imputation of the sinne of Adam to us, as though we had committed it: which the Apostle also affirmes. To what hath been spoken, from the consideration of that state and condition, wherein by Gods appointment, in reference to all mankind, Adam was placed, namely, of a naturall, and politicall, or Faederall Head, (of which the Apostle treats, 1 Cor. 15.) from the losse of that Image, wherein he was created, whereunto by Christ we are renewed, many more words like these might be added.

To what hath been spoken, there is no need that much should be added, for the removall of any thing insisted on, to §. 53.the same purpose with M. B's intimations, in the Raccovian Catechisme. But yet seeing that that task also is undertaken, that which may seeme necessary for the discharging of what may thence be expected, shall briefely be submitted to the Reader. To this Head they speake, in the first Chapter, of the way Salvation; the first Question whereof, is of the import ensuing.

p. 135Q. aaCum dix…. initio, hane viam quae adimmortalitatem ducat esse divinitus patefactam, scire velim, cur id abs te dictum sit?Seeing thou saidst in the beginning, that this life, which leadeth to immortality, is Divinely revealed, I would know of thee, why thou saidst so?

A. Because, as man by nature hath nothing to do with immortality (or hath no interest in it) so by himselfe he could by no means know the way which leadeth to immortality.

Propterea, quia ut homo naturâ nihil habet commune cum immortalitate, ita eam ipse viam, quae nos ad immortalitatem duceret, nulla ratione per se cognoseere potuit. Catech. Raccov. de via Salut cap. 1.

Both Question and Answer being sophistical and ambiguous, the sence and intendment of them, as to their application to the matter in hand, and by them aymed at, is first to be rectifyed by some few distinctions, and then the whole will cost us very little farther trouble.

1. There is, or hath been, a twofold way to a blessed immortallity, (1.) The way of perfect Obedience to the Law, for he that did it was to live therein, (2.) the way of Faith in the bloud of the Sonne of God: For he that believeth shall be Saved.

2. Man by nature may be considered two wayes, (1.) As he was in his created condition, not tainted, corrupted, weakened, nor lost by sinne, (2.) As fallen, dead, polluted, and guilty.

3. Immortallity is taken either (1.) Nakedly, and purely in its selfe, for an eternall abiding of that which is said to be immortall. (2.) For a blessed condition, and state, in that abiding and continuance.

4. That expression (by nature) referring to man in his created condition, not fallen by sinne, may be taken two wayes (1.) Strictly, for the consequences of the naturall principles whereof man was constituted, or (2.) More largely it comprizes Gods constitution and appointment, concerning man in that estate.

On these considerations, it will be easy to take off this Head of our Catechist's discourse, whereby also the remaining trunke will fall to the ground.

I say then, man by nature, in his primitive created condition, p. 136was by the appointment and constitution of God, immortall, Rom. 2. 7, 8, 9Rom 2:7Rom 2:8Rom 2:9as to the continuance of his life, and knew the way of perfect legall Obedience, tending to a blessed Immortallity, and that by himselfe, or by vertue of the Law of his Creation, which was concreated with him: But fallen man in his naturall condition, being dead spiritually, obnoxious to death temporall and eternall, doth by no meanes know of himselfe, nor can know, the way of Faith in Jesus Christ, leading to a blessed immortallity and Glory.

It is not then our want of interest in immortallity, upon the account whereof we know not of our selves the way to immortallity §. 54.by the bloud of Christ; but there are two other reasons that enforce the Truth of it.

1. Because it is a way of meere Grace and mercy, hidden from all eternity in the treasures of Gods infinite Wisdome, and Joh. 1. 18. 1 Cor. 2. 7. Ephes. 3. 8, 9, 10, 11. Col. 2. 2, 3. 1 Tim. 3. 16.John 1:181 Cor 2:7Eph 3:8Eph 3:9Eph 3:10Eph 3:11Col 2:2Col 2:31 Tim 3:16soveraigne Will, which he neither prepared for man in his created condition, nor had man any need of; nor is it in the least discovered by any of the Workes of God, or the Law written in the heart; but is solely revealed from the bosome of the Father, by the only begotten Sonne, neither Angells, nor men, being able to discover the least glimpse of that Mystery, without that Revelation.

2. Because man in his fallen condition, though there be retained in his heart some weake and faint expressions of Good and Evill, reward and punishment, Rom. 2. 14, 15. yet is spiritually dead, blind, clienated from God, ignorant, darke, stub…orne, Ephes. 2. 1. Joh. 1. 5. Rom. 3. 17, 18 Rom. 8. 7. 8. 2 Cor. 2, 14. Tit. 3. 3. Ephes. 2. 8. 4. 18. Col. 1. 13. 2. 13. &c.Eph 21 John 1:5Rom 3:17Rom 3:18Rom 8:7Rom 8:82 Cor 2:14Titus 3:3Eph 2:8Eph 2:4Eph 2:18Col 1:13Col 1:2so far from being able of himselfe to find out the way of Grace unto blessed immortallity, that he is not able upon the Revelation of it, savingly, and to the great end of its proposall, to receive, apprehend, believe, and wa…ke in it, without a new Spirituall Creation, Resurrection from the dead, or new …uth, wrought by the exceeding greatnesse of the power of God. And on these two doth depend our disability to discover, and know the way of Grace, leading to Life and Glory. And by this briefe removall of the covering, is the weaknesse, and nakednesse of their whole ensuing Discourse so discovered, as that I shall speedily take it, with its offence, out of the way. They proceed.

p. 137Q. bbCur vere nihil commune habet homo cum immortalitate?But why hath man nothing to do with (or no interest in) immortallity?

A. Therefore, because from the beginning he was formed of the ground, and so was created mortall: and then, because he transgressed the command given him of God, and so by the decree of God, expressed in his command, was necessarily subject to eternall death?Idcirco, quod ab initio de humo formatus, propterea{que} mortalis creatus fueri…: deinde vero, quod mandatum Dei, ipsi propositum, transgressus sit; ideo{que} decreto Dei ipsius in mandato expresso, aeternaemorti necessari… subjectus fuerit.

1. It is true, man was created of the dust of the Earth, as to his bodily substance; yet it is as true, that moreover God breathed into him the breath of life, whereby he became a living soule; & in that immediate constitution, & framing from the hand of God, was free from all nextly disposing causes unto dissolution: but his immortallity we place on another account, as hath been declared, which is no way prejudiced by his being made of the Ground.

2. The second reason belongs unto man only as having sinned, and being fallen out of that condition, and Covenant, wherein he was created. So that I shall need only to let the Reader know, that the Eternall Death, in the judgment of our Catechists, whereunto man was subject by sinne, was only an eternall dissolution or annihilation, (or rather an abode under dissolution, dissolution it selfe being not penall) and not any abiding punishment, as will afterwards be farther manifest. They goe on.

Q. ccQui vero id conveniet iis Scripturae locis, in quibus Scriptum extat, hominem adimaginem Dei cr…aelum esse, & creatum ad immortalitatem, & quod mors per peccatum in mundum introiret. Gen. 1. 26, 27. Sap. 2. 23. Rom. 5. 12.Gen 1:26Gen 1:27Rom 5:12But how doth this agree with those places of Scripture, wherein §. 56.it is written, that man was created in the Image of God, and created unto immortallity, and that death entred into the world by sinne. Gen. 1. 26. Wisd. 2. 23. Rom. 5. 12.

p. 138A. As to the Testimony, which declareth that man was created in the Quod ad Testimonium attinet, quod hominē creatum ad imaginem Dei pronunciat, sciendum est, imaginem Dei non significare immortalitatem: (quod hinc patet, quod Scripturaeo Tempore, quo homo aeternae morti subjectus erat, agnoscat in homine istam imaginem. Gen 9. 6. Jacob. 3. 9.) sed potestatem hominis, & dominium in omnes res a Deo conditas supra terram, designare: ut idem locus, in quo de hac eadem imagine agitur. Gen. 1. 26. aperte indicat.Gen 9:6Gen 1:26Image of God, it is to be known, that the Image of God doth not signify immortallity; (which is evident from hence, because at that time, when man was subject to eternall death, the Scripture acknowledgeth in him that Image, Gen. 9. 6. Jam. 3. 9.) but it denoteth the power dominion over all things, made of God on the Earth: as the same place, where this Image is treated of, clearely sheweth: Gen. 1, 26.

The Argument for that state and Condition, wherein we affirme man to have been created, from the consideration of the Image of God, wherein he was made, and whereunto in part we are renewed, was formerly insisted on. Let the Reader looke back unto it, and he will quickly discerne, how little is here offered to enervate it in the least. For

1. They cannot prove, that man in the condition and state of sinne, doth retaine any thing of the Image of God; the places mentioned, as Gen. 9, 6. and Jam. 3. 9. testify only, that he was made in the Image of God at first, but that he doth still retaine the image they intimate not; nor is the inference used in the places, taken from what man is, but what he was created.

2. That the Image of God did not consist in any one excellency, hath been above declared: So that the Argument to prove that it did not consist in immortallity, because it did consist in the dominion over the Creatures, is no better then that would be, which should conclude, that the Sun did not give light because it gives heat. So that

3. Though the Image of God, as to the maine of it, in reference to the end of everlasting communion with God, (whereunto we were created) was utterly lost by sinne, or else we could not be renewed unto it againe by Jesus Christ, yet as to some footsteps of it, in reference to our fellow Creatures, so much might be, and was retained, as to be a Reason p. 139one towards another, for our preservation from wrong and violence.

4. That place of Gen. 1. 26. Let us make man in our Image, and let him have dominion over the fish of the Sea, &c. Is so farre from proving, that the Image of God, wherein man was created, did consist only in the dominion mentioned, that it doth not prove that dominion to have been any part of, or to belong unto, that Image. It is rather a grant made to them, who were made in the Image of God, then a description of that Image wherein they were made.

It is evident then, notwithstanding any thing here excepted to the contrary, that the Immortallity pleaded for, belonged to the Image of God, and from mans being created therein, is rightly inferred, as above was made more evident.

Upon the Testimony of the Book of Wisdome, it being confessedly §. 57.Apocriphall, I shall not insist. Neither do I think, that in the Orinall any new Argument, to that before mentioned, of the image God, is added: but that is evidently pressed, & the nature of the Image of God somewhat explained. The words are, foreign. The opposition that is put between the creation of man in integrity, and the Image of God, in one verse, and the entrance of sinne, by the envy of the Divell, in the next, plainely evinces, that the mind of the Authour of that book was, that man, by reason of his being created in the image of God, was immortall in his primitive condition. That which followes, is of an other nature, concerning which they thus enquire and Answer.§. 58.

ddQuid pure adtertium respondebis? Apostolus to in loco non agit de immortalitate, verum de morte ipsa: mortalitas …ero a norte multum dissidet; siquidem potest esse quis mortalis, nec tamen unquam mori.What moreover wilt thou answer to the third Testimony?

A. The Apostle in that place treateth not of immortallity, but of death it selfe. But mortallity differeth much from death: for a man may be mortall and yet never dye. But

1. The Apostle eminently treats of mans becomming obnoxious to death, which untill he was, he was immortall. For he p. 140sayes, that death entred the world by sinne, and passed on all men, not actually, but in the guilt of it, and obnoxiousnesse to it. By what means death entred into the world, or had a right so to do, by that meanes man lost the immortallity, which before he had.

2. It is true, a man may be mortall as to state and condition, and yet by Almighty power be preserved, and delivered from actuall dying, as it was with Enoch and Elijah, but in an ordinary course he that is mortall must dye, & is directly obnoxious to death: but that which we plead for from those words of the Apostle is, that man by Gods constitution and appointment, was so immortall, as not to be lyable, nor obnoxious to death, untill he sinned. But they will prove their assertion in their progresse.§. 59.

Q. eeQuae igitur est horum verborum sententia: quod mors per peccatum introierit in mundum? Haec, quod Adamus ob peccatum, decreto & sententia Dei aeternae morti subjectiv… …; …oinde, omnes homines, eo quod ex eo nati sunt, eidem aeternae morti subjaceant: re… Christi cum Adamo, quam Apostolus eodem capite, v. 12. adfinem, instituit, ….What therefore is the sence of these words, that death entred into the world by sinne?

This, that Adam for sin by the decree and sentence of God, was subject to eternall death; and therefore all men, because, or in as much as they are borne of him, are subject to the same eternall death. And that this is so, the comparison of Christ with Adam, which the Apostle institu…th, from v. 12. to the end of the chapter, doth declare.

Be it so: that this is the meaning of those words, yet hence it inevitably follows, that man was no way liable, or obnoxious to death, but upon the account of the commination of God annexed to the law he gave him. And this is the whole of what we affirme: namely, that by Gods appointment man was immortall, and the tenure of his immortallity was his obedience; And thereupon, his Right thereunto he lost by his Trangression.

2. This is farther evident from the comparison between Christ and Adam, instituted by the Apostle. For as we are all dead without Christ, and his righteousnesse, and have not the l…st right to life, or a blessed immortallity; so antecedently to the consideration of Adam, & his disobedience, we were not in the least p. 141obnoxious unto death, or any way lyable to it, in our primitive condition.

And this is all that our Cat…chists have to plead for themselves, or to except against our Arguments, and Testimonys to §. 60.the cause in hand. Which how weake it is in it selfe, and how short it comes of reaching to the strength we insist on, as little comparison of it, with what went before, will satisfie the pious Reader.

What remains of that chapter, consisting in the depravation of two or three Texts of Scripture, to another purpose then that in hand, I shall not divert to the consideration of; seeing it will more orderly fall under debate in another place.

What our Catechists adde elsewere about originall sinne, or their attempt to disprove it, being considered, shall give a §. 61.close to this discourse.

Their tenth Chapter is de libero Arbitrio, where after, in Answer to the first Question proposed, they have asserted, that it is in our power to yield obedience unto God, as having free will in our Creation so to do, and having by no way, or meanes, lost that liberty …ri…er: Their second Question is.

ffNonne peccato originis hoc liberum arbitrium viriatum est? Peccatum originis nullum prorsus est: Quare nec liberum arbitrium vitiare potuit; nec enim e Scriptura id peceatum originis doceri potest, & lapsus Adaecum unus actus fuerit vim eam, que depravare ipsam naturam Adami, multominus vero posterorum ipsius passet, habere non potuit; ipsi vero in paenam irrogatum fa…e, nec Scriptura docet, uti saperius exp…suimus; & Deum illum, qui omnis aequitatis fons est, incredibile pro…sus est, id facere vola…se. Cap. 10. de lib. Arbit. q. 2.Is not this f… will corrupted by Originall sinne?

A. There is no such thing as Originall sinne: wherefore that cannot vitiate free will: Nor can that Original sin be proved out of the Scripture: and the fall of Adam being but one act, could not have that force as to corrupt his own nature, much lesse that of his Posterity. And that it was inflicted on him as a punishment, neither doth the Scripture teach, and it is incredible, that God, who is the fountaine of all goodnesse, would so do.

1. This is yet plaine dealing. And it is, well that men who §. 62.know neither God nor themselves, have yet so much honesty left, as to speake down right what they intend. Quickly dispatched; there is no such thing as originall sinne. To us the p. 142denying of it, is one Argument to prove it. Were not men blind, and dead in sinne, they could not but be sensible of it. But men swimming with the waters, feele not the strength of the streame.

2. But doth the Scripture teach no such thing? Doth it nowhere §. 63.teach, that we who were created upright, in the image of God, are now dead intrespasses and sinnes, by nature children of wrath, having the wrath of God upon us, being blind in our understandings, and alienated from the life of God, not able to receive the things that are of God, which are spiritually discerned, our carnall minds being enmity to God, not subject to his Law, nor can be. That our hearts are stony, our affections sensuall, that we are wholly come short of the Glory of God. That every figment of our heart is evil, so that we can neither think nor speak, nor do, that which is spiritually good, or acceptable to God; that being borne of the flesh we are flesh, and unlesse we are borne againe, can by no meanes enter into the Kingdome of Heaven. That all this is come upon us by the sinne of one man, whence also Judgment passed on all men to condemnation? Can nothing of all this be proved from the Scripture? These Gentlemen know, that we contend not about words or expressions; let them grant this heriditary corruption of our natures, alienation from God, impotency to good, deadnesse and obstinacy in sinne, want of the Spirit, Image, and Grace of God, with obnoxiousnesse thereon to eternall condemnation; and give us a fitter expression to declare this state and condition by, in respect of every ones personall interest therein, and we will, so it may please them, call it originall sinne no more.

3. It is not impossible, that one act should be so high, and intense §. 64.in its kind, as to induce an habit into the subject, and so Adams nature be vitiated by it; and he begot a Sonne in his own likenesse. The Divells upon one sinne, became obstinate in all the wickednesse, that their nature is capable of. 2. This one act was a breach of Covenant with God, upon the tenour and observation whereof, depended the enjoyment of all that strength, and Rectitude with God, wherewith by the law of his creation, man was endued withall. 3. All mans Covenant Good, for that eternall end, to which he was created, depending upon his conformity to God, his subjection to him, p. 143him, and dependance on him, all which by that one sinned he wilfully cast away, for himselfe and posterity, (whose common, naturall, and faederall head he was.) and righteously fell into that condition which we described. 4. The Apostle is much of a different mind from our Catechists, Rom. 5. 15, 16, &c. as hath been declared.

4. What is credible concerning God & his goodnesse with these Gentlemen I know not. To me, that is not only in it selfe §. 65.credible, which he hath revealed concerning himselfe, but of necessity to be believed. That he gave man a Law, threatning him, and all his Posterity in him and with him, with eternall death upon the breach of it, that upon that sinne, he cast all man; kind judicially out of Covenant, imputing that sinne unto them all, unto the guilt of condemnation, seeing it is his Judgement that they who commit sinne are worthy of death, and that he is of purer eyes then to behold iniquity, is to us credible, yea (as was said) of necessity to be believed. But they will answer the proofes that are produced from Scripture, in the asserting of this Originall sinne.§. 66.

ggVeruntamen esse peccatū originis illa Testimonia docere videntur: Gen. 6. …. &c. Gen. 8. 21. Haec Testimonia agunt de peccat… veluntario: ex i… ita{que} effici nequit peccatum originis quod autem ad primum attinet, Meses id peccatum ejusmodi fuisse docet cujus causa paenituisse Deum quod hominem creasset, & eum diluvi… punire decrevisset; Qud certe de …e… quod homini natura inesset, quale peccatum …riginis censeat, aff…rmari nullo pac…o potest. In altero vero Testimoniodocet▪ peccatum hominis eam vim habiturum non esse, ut Deus mundum diluvio propter illua puniret: …uod etiam peccato originis nullo mode convenit.Gen 6Gen 8:21But that there is Originall sinne, Those Testimonyes seeme to prove Gen. 6. 5. Every cogitation of the heart of man is only evill every day. And Gen. 8. 21. The cogitation of m…ns heart is evill from his youth.

A. These Testimonyes deale concerning voluntary sinne: from them therefore Originall sinne cannot be proved. As for the first, Moses sheweth it to be such a sinne for whose sake God repented him that he had made man and decreed to destroy him with a flood: which certainly can by no meanes be affirmed concerning a sinne which should be in no man by nature, such as they think Originall sinne to be. In the other he sheweth, that the sinne of man shall not have that efficacy, that God should punnish the would for it with a flood; which by no means agreeth to Originall sinne.

That this attempt of our Catechists is most vaine and frivolous, §. 67.will quickly appeare, for 1. Suppose Originall sinne p. 134be not asserted in those places, doth it follow there is no Originall sin? do they not know, that we affirme it to be revealed in, and proved by an hundred places besides? And doe they think to overthrow it by their exception against two or three of them? when if it be taught in any one of them it suffices. 2. The words as by them rendred, loose much of the efficacy for the confirmation of what they oppose, which in the Originall they have. In the first place, it is not every thought of mans heart, but every imagination or figment of the thoughts of his heart. The motus primo primi, the very naturall frame and temper of the heart of man, as to its first motions towards good or evill, are doubtlesse expressed in these words: so also is it in the latter place.

We say then, that Originall sin is taught & proved in these places: Not singly or exclusively to actuall sinnes, not a parte §. 68.ante, or from the causes of it, but from its effects. That such a frame of heart is universally by nature in all mankind, and every individuall of them, as that it is ever, always, or continually casting, coyning, and devising evill, and that only, without the intermixture of any thing of another kind, that is truly and spiriritually good, is taught in these places; and this is Originall sinne. Nor is this disproved by our Catechists.

For

1. Because the sinne spoken of is voluntary, therefore it i… not Originall, will not be granted. Originall sin, as it is taken §. 69.for peccatum Originans, was voluntary in Adam; and as it is Originatum in us, is in our wills habitually, and not against them, in any actings of it, or them. (2.) The Effects of it in the coyning of sinne, and in the thoughts of mens hearts, are all voluntary; which are here mentioned to demonstrate, and manifest that roote from whence they spring, that prevailing principle, and predominant habit, from whence they so uniformely proceed.

2. Why it doth not agree to Originall sin, that the account mentioned, v. 6. of Gods repenting that He made man, and his resolution to destroy him, these Gentlemen offer not one word of Reason to manifest. We say, that it can agree to no other, but this originall sinne, with its infallible effects, wherein all mankind are equally concerned, and so became p. 135equally lyable to the just Judgment of God; though some from the same Principle had acted much more boldly against his Holy Majesty then others: (2.) Its being in men by nature doth not at all l…ssen its guilt. It is not in their nature as created, nor in them so by nature: but is by the fall of Adam come upon the nature of all men, dwelling in the person of every one; which lesseneth not its guilt, but manifests its advantage for provocation.

3. Why the latter testimony is not applicable to Originall sinne, they informe us not. The words joyned with it, are an expression of that patience, and forbearance which God resolved, and promised to exercise towards the world, with a non Obstante, for sin. Now what sin should this be, but that which is the sin of the world. That actuall sinnes are excluded we say not; but that Originall sinne is expressed, and aggravated by the Effects of it, our Catechists cannot disprove. There are many considerations of these Texts, from whence the Argument from them, for the proof of that corruption of nature, which we call Originall sin, might be much improved; but that is not my present businesse; Our Catechists administring no occasion to such a Discourse. But they take some other texts into consideration.

What thinkest thou of that which David speakes Psal. 51. 7. Behold, §. 70.I was shapen in iniquity, and in sinne did my mother conceive me.Quid vere ea de re sentis quod David ait Psal. 51. 7. Animadvertendum est▪ hic Davidem non agere de quibusvis hominibus, sed de se tantum, nec simpliciter, sed habita ratione lapsus sui: & eo loquendi modo usum esse, cujus exemplum apud eundem Davidem habes Psal. 58. 4. Quamobrem nec eo Testimonio effici prorsus potest peccatum originis.Ps 51:7Ps 58:4

It is to be observed, that David doth not here speake of any men but himselfe alome nor that simply, but with respect to his fall: and uses that forme of speaking, which you have in him againe, Psal. 58. 4. Wherefore Originall sinne cannot be evinced by this Testimony.

But

1. Though David speake of himselfe, yet he speakes of himselfe, in respect of that which was common to▪ himselfe with all mankind, being a child of wrath as well as others. Nor can these Gentlemen intimate any thing of sinne and iniquity, in the conception and birth of David, that was not common p. 146to all others with him. Any mans confession for himselfe of a particular guilt in a common sinne, doth not free others from it. Yea it proves all others to be partakers in it, who share in that condition wherein he contracted the guilt.

2. Though David mention this by occasion of his fall, as having his conscience made tender, and awakened to search into the roote of his sinne, and transgression thereby; yet it was no part of his fall, nor was he ever the more or lesse conceived in … and brought forth in iniquity, for that fall, which were ridiculous to imagine. He here acknowledges it, upon the occasion of his fall, which was a fruit of the sinne wherewith he was borne, James 1. 14, 15. but was equally guilty of it before his fall and after.

3. The expression here used, and that of Psal. 58. 3. The wicked are enstranged from the wombe, they goe astray as soon as they be borne speaking lyes; exceedingly differ. Here David expresses what was his infection in the womb, there what is wicked mens constant practise from the womb. In himselfe he mentions the roote of all actuall sin; in them the constant fruit that springs from that root in imregenerate men. So that by the favour of these Catechists, I yet say, that David doth here acknowledge a sin of nature, a sin wherewith he was defiled from his conception, and polluted when he was warmed, and so somented in his Mothers womb, and therefore this place doth prove Originall sinne.

One place more they call to an account, in these words. But Paulsaith, that in Adam all sinned. Rom. 5. 12.§. 71.

It is not in that place, in Adam all sinned. But in the Greeke At Pausus ai… Rom. 5. 12. in Adamo &c. Non habetur eo loco, in Adam omnes peccasse; verum in Graeco verba; sunt. foreign passim interpretes reddunt latin…, in quo, quaetamen red li possunt perparticular queniam aut quatenus, ute locis similibus, Rom. 8. 3. Phil. 3. 12. Heb. 2. 18. 2 Cor. 5. 4. videre ess. A…pa. e igitur ne{que} ex hoe loco extrui posse peccatum originis.Rom 5:12Rom 8:3Phil 3:12Heb 2:182 Cor 5:4the words are foreign which Interpreters do frequently render in Latine in quo, in whom, which yet may be rendred by the particles quoniam or quatenus, because, or in as much, as in like places Rom. 83. Phil. 3. 12. Heb. 2. 18. 2. Cor. 5. 4. It appeareth therefore that neither can Originall sinne be built up out of this place.

p. 1471. Stop these men from this shifting hole, and you may with much ease entangle and catch them 20 times a day. This word may be rendred otherwise, for it is so in another place. A course of proceedure that leaves nothing certaine in the Booke of God. …. In two of the places cited, the words are not foreign, but foreign Rom. 5. 3. Heb. 2. 18. 3. The places are none of them parallel to this; for here the Apostle speakes of persons, or a person in an immediate precedency, in them of things. But 4. render foreign by quoniam, because, or for that, as our English translation doth: The Argument is no lesse evident for Originall sinne, then if they were rendred by, in whom. In the beginning of the verse the Apostle tels us, that death entred the world by the sinne of one man, that one man of whom he is speaking, namely Adam, and passed upon all men: of which dispensation, that death passed on all men, he gives you the reason in these words, for that all have sinned, that is, in that sinne of that one man, whereby death entred on the world, and passed on them all. I wonder how our Catechists could once imagine; that this exception against the Translation of those words, should enervate the Argument from the text, for the proofe of all mens guilt of the first sinne; seeing the conviction of it, is no lesse evident from the words, if rendred according to their desire.

And this is the summe of what they have to offer, for the §. 72.acquitment of themselves from the guilt and staine of Originall sinne, and for answer to the three Testimonyes on its behalfe, which themselves chose to call forth, upon the strength whereof they so confidently reject it at the entrance of their Discourse, and in the following question triumph upon it, as a thing utterly discarded from the thoughts of their Catechumens: what Reason or ground they have for their confidence, the Reader will judge. In the meane time, it is sufficiently knowne, that they have touched very little of the strength of our cause; nor once mentioned the Testimonyes and Arguments, on whose evidence and strength in this businesse we rely. And for themselves who write and teach these things, I should much admire their happinesse, did I not so much as I do pitty them in their pride and distemper, keeping them from an acquaintance with their own miserable condition.