Deus justificatus. Two discourses of original sin contained in two letters to persons of honour, wherein the question is rightly stated, several objections answered, and the truth further cleared and proved by many arguments newly added or explain'd. By Jer. Taylor D.D.

Deus Justificatus, OR, A Vindication of the Di∣vine Attributes.

IN Order to which, I will plainly describe the great lines of difference and dan∣ger, which are in the errors and mistakes about this Question.

2. I will prove the truth and ne∣cessity of my own, together with the usefulness and reasonableness of it.

3. I will answer those little mur∣murs, by which (so far as I can yet learn) these men seek to invade the understandings of those who have not leisure or will to examine the thing it self in my own words and arguments.

4. And if any thing else falls in by the bie, in which I can give satisfa∣ction

to a Person of Your great Worthiness, I will not omit it, as be∣ing desirous to have this Doctrine stand as fair in your eyes, as it is in all its own colours and proporti∣ons.

But first (Madam) be pleased to remember that the question is not whether there bee any such thing as Originall Sin; for it is cer∣tain, and confessed on all hands al∣most. For my part, I cannot but confess that to be which I feel, and groan under, and by which all the World is miserable.

Adam turned his back upon the Sun, and dwelt in the dark and the shadow; he sinned, and fell into Gods displeasure and was made na∣ked of all his supernaturall endow∣ments, and was ashamed and senten∣ced to death, and deprived of the means of long life, and of the Sacra∣ment and instrument of Immortali∣ty,

I mean the Tree of Life; he then fell under the evills of a sickly bo∣dy, and a passionate, ignorant, unin∣structed soul; his sin made him sick∣ly, his sickliness made him peevish, his sin left him ignorant, his igno∣rance made him foolish and unrea∣sonable: His sin left him to his na∣ture, and by his nature, who ever was to be born at all, was to be born a child, and to do before he could understand, & bred under Laws, to which he was alwayes bound, but which could not always be exacted; and he was to choose, when he could not reason, and had passions most strong, when he had his understand∣ing most weak, and was to ride a wilde horse without a bridle, and the more need he had of a curb, the less strength he had to use it, and this being the case of all the World, what was every mans evill, became all mens greater evill; and though

alone it was very bad, yet when they came together it was made much worse; like Ships in a storm, every one alone hath enough to do to out-ride it; but when they meet, besides the evills of the storm, they find the intolerable calamitie of their mutuall concussion, and every ship that is ready to be oppressed with the tempest, is a worse tempest to every vessell, against which it is violently dashed. So it is in man∣kind, every man hath evill enough of his own; and it is hard for a man to live soberly, temperately, and reli∣giously; but when he hath Parents and Children, brothers and sisters, friends and enemies, buyers and sel∣lers, Lawyers and Physitians, a family and a neighbourhood, a King over him, or Tenants under him, a Bishop to rule in matters of Government spirituall, and a Peo∣ple to be rul'd by him in the affaires

of their Souls, then it is that every man dashes against another, and one relation requires what another de∣nies; and when one speaks, another will contradict him; and that which is well spoken, is sometimes inno∣cently mistaken, and that upon a good cause, produces an evill effect, and by these, and ten thousand o∣ther concurrent causes, man is made more then most miserable.

But the main thing is this; when God was angry with Adam, the man fell from the state of grace; for God withdrew his grace, and we re∣turned to the state of meer nature, of our prime creation. And al∣though I am not of Petrus Diaconus his mind, who said, that when we all fell in Adam, we fell into the dirt, and not only so, but we fell also up∣on a heap of stones; so that we not onely were made naked, but defiled also, and broken all in pieces; yet

this I believe to be certain, that we by his fall received evill enough to undoe us, and ruine us all; but yet the evill did so descend upon us, that we were left in powers & capacities to serve and glorifie God; Gods ser∣vice was made much harder, but not impossible; mankind was made mi∣serable, but not desperate, we con∣tracted an actuall mortality, but we were redeemable from the power of Death; sinne was easie and ready at the door, but it was re∣sistable; Our Will was abused, but yet not destroyed; our Understand∣ding was cosened, but yet still ca∣pable of the best instructions; and though the Devill had wounded us, yet God sent his Son, who like the good Samaritan poured Oyle and Wine into our wounds, and we were cured before we felt the hurt, that might have ruined us upon that Occasion. It is sad enough, but not

altogether so intolerable, and de∣cretory, which the Sibylline Oracle describes to be the effect of Adams sin.

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Man was the worke of God, fram'd by his hands, Him did the Serpent cheat, that to deaths bands He was subjected for his sin: for this was all, He tasted good and evill by his fall.

But to this we may superadde that which Plutarch found to be experi∣mentally true, Mirum quod pedes

moverunt ad usum rationis, nullo au∣tem fraeno passiones: the foot moves at the command of the Will and by the empire of reason, but the passionsare stiff even then when the knee bends, and no bridle can make the Passions regular and temperate. And indeed (Madam) this is in a manner the sum total of the evill of our abused and corrupted nature; Our soul is in the body as in a Prison; it is there tanquam in alienâ domo, it is a so jour∣ner, and lives by the bodies mea∣sures and loves and hates by the bo∣dies Interests and Inclinations; that which is pleasing and nourishing to the body, the soul chooses and delights in: that which is vexatious and troublesome, it abhorres, and hath motions accordingly; for Pas∣sions are nothing else but acts of the Will, carried to or from ma∣teriall Objects, and effects and im∣presses upon the man, made by such

acts; consequent motions and pro∣ductions from the Will It is an use∣less and a groundless proposition in Philosophy, to make the Passions to be distinct faculties, and seated in a differing region; for as the reason∣able soul is both sensitive and vege∣tative, so is the Will elective and passionate, the region both of choice and passions, that is, When the Object is immateriall, or the motives such, the act of the Will is so meerly intellectuall, that it is then spirituall, and the acts are proper and Symbolical; but if the Object is materiall or corporall, the acts of the Will are adhaesion and aversati∣on, and these it receives by the needs and inclinations of the body; now because many of the bodies needs are naturally necessary, and the rest are made so by being thought needs, and by being so naturally pleasant, and that this is the bodies

day, and it rules here in its own place and time, therefore it is that the will is so great a scene of passion and we so great servants of our bodies.

This was the great effect of Adams sin which became therrefore to us a punishment because of the appendant infirmity that went a∣long with it; for Adam being spoi∣led of all the rectitudes and super∣natural heights of grace, and thrust back to the form of nature, and left to derive grace to himself by a new Oeconomy, or to be without it; and his posterity left just so as he was left himself; he was per∣mitted to the power of his enemy that betray'd him, and put under the power of his body whose ap∣petites would govern him; and when they would grow irregular could not be mastered by any thing that was about him, or born with

him, so that his case was miserable and naked, and his state of things was imperfect and would be dis∣ordered.

But now Madam, things being thus bad, are made worse by the su∣perinduced Doctrines of men, which when I have represented to your Ladiship and told upon what accounts I reprove them, your Honour will finde that I have rea∣son.

There are one sort of Calvins Scholars whom we for distinctions sake call Supralapsarians, who are so fierce in their sentences of predesti∣nation and reprobation, that they say God look'd upon mankinde onely, as his Creation, and his slaves, over whom he having absolute power, was very gracious that he was pleased to take some few, and save them absolutely; and to the other greater part he did no wrong,

though he was pleased to damn them eternally, onely because he pleased; for they were his own; and Qui jure suo utitur nemini facit injuriam saies the law of reason, every one may do what he please with his own. But this bloody and horrible opinion is held but by a few; as tending directly to the dis∣honour of God, charging on Him alone that He is the cause of mens sins on Earth, and of mens eternal torments in Hell; it makes God to be powerfull, but his power not to be good; it makes him more cruel to men, then good men can be to Dogs and sheep; it makes him give the final sentence of Hell without any pretence or colour of justice; it represents him to be that which all the World must naturally fear, and naturally hate, as being a God delighting in the death of innocents; for so they are when he resolves to

damn them: and then most tyranni∣cally, cruel, and unreasonable; for it saies that to make a postnate pre∣tence of justice, it decrees that men inevitably shall sin, that they may inevitably, but justly, be damned; like the Roman Lictors who because they could not put to death Seja∣nus daughters as being Virgins, de∣floured them after sentence, that by that barbarity they might be capable of the utmost Cruelty; it makes God to be all that thing that can be hated; for it makes him nei∣ther to be good, nor just, nor rea∣sonable; but a mighty enemy to the biggest part of mankinde; it makes him to hate what himself hath made, and to punish that in another which in himself he decreed should not be avoided: it charges the wis∣dom of God with folly, as having no means to glorifie his justice, but by doing unjustly, by bringing in

that which himself hates, that he might do what himself loves: do∣ing as Tiberius did to Brutus and Ne∣ro the Sons of Germanicus; Variâ fraude induxit ut concitarentur ad convitia,* 1.1 et concitati perderentur; provoking them to raise, that he might punish their reproach∣ings. This opinion reproaches the words and the Spirit of Scripture, it charges God with Hypocrisy and want of Mercy, making him a Father of Cruelties, not of Mercie, and is a perfect overthrow of all Re∣ligion, and all Lawes, and all Gover∣ment; it destroyes the very being, and nature of all Election, thrusting a man down to the lowest form of beasts and birds, to whom a Spon∣taneity of doing certain actions is given by God, but it is in them so na∣turall, that it is unavoidable. Now concerning this horrid opinion, I

for my part shall say nothing but this; that he that sayes there was no such man as Alexander, would tell a horrible lie, and be injurious to all story, and to the memory and fame of that great Prince, but he that should say. It is true there was such a man as Alexander, but he was a Tyrant, and a Blood-sucker, cruel and injurious, false and dissembling, an enemy of mankind, and for all the reasons of the world to be hated and reproached, would certainly dishonour Alexander more, and be his greatest enemy: So I think in this, That the Atheists who deny there is a God, do not so impiously against God, as they that charge him with foul appellatives, or maintain such sentences, which if they were true, God could not be true. But these men (Madam) have nothing to do in the Question of Originall Sin, save onely, that they say that

God did decree that Adam should fall, and all the sins that he sinn'd, and all the world after him are no effects of choice, but of predesti∣nation, that is, they were the acti∣ons of God, rather then man.

But because these men even to their brethren seem to speak evil things of God, therefore the more wary and temperat of the Calvi∣nists bring down the order of repro∣bation lower; affirming that God looked upon all mankind in Adam as fallen into his displeasure, hated by God, truly guilty of his sin, lia∣ble to Eternal damnation, and they being all equally condemned, he was pleased to separate some, the smaller number far, and irresistibly bring them to Heaven; but the far greater number he passed over, lea∣ving them to be damned for the sin of Adam, and so they think they salve Gods Justice; and this was

the designe and device of the Sy∣nod of Dort.

Now to bring this to passe, they teach concerning Original sin.

1. That by this sin our first Pa∣rents fell from their Original righ∣teousnesse and communion with God, and so became dead in sinne and wholly defiled in all the facul∣ties, and parts of soul and body.

2. That whatsoever death was due to our first Parents for this sin, they being the root of all mankinde, and the guilt of this sin, being imputed, the same is conveied to all their posterity by ordinary genera∣tion.

3. That by this Original cor∣ruption we are utterly indisposed, disabled, and made opposite to all good, and wholly inclined to all evill; and that from hence proceed all actual trangressions.

4. This corruption of nature re∣maines

in the regenerate, and al∣though it be through Christ pardo∣ned and mortified, yet both it self and all the motions thereof, are trulie and properly sin.

5. Original sin being a transgres∣sion of the righteous Law of God, and contrary thereunto, doth in its own nature bring guilt upon the sinner whereby he is bound over to the wrath of God and curse of the Law, and so made subject to death with all miseries, spiritual, tempo∣rall, and eternal. These are the say∣ings of the late Assembly at West∣minster.

Against this heap of errors and dangerous propositions I have made my former discoursings, and sta∣tings of the Question of Original sin. These are the Doctrines of the Presbyterian, but as unlike truth, as his assemblies are to our Church; for concerning him I may say.

Nemo tam propè procul{que} nobis.

He is the likest and the unlikest to a Son of our Church in the world; he is neerest to us and furthest from us; and to all the world abroad he calls himself our friend, while at home he hates us and destroyes us.

Now I shall first speak to the thing in general and its designes, then I shall make some observations upon the particulars.

1. This device of our Presbyterians and of the Synod of Dort is but an artifice to save their proposition harmless, & to stop the out-cries of Scripture and reason, and of all the World against them. But this way of stating the article of reprobati∣on is as horrid in effect as the o∣ther. For

1. Is it by a natural consequent

that we are guilty of Adams sin, or is it by the decree of God? Naturally it cannot be; for then the sins of all our forefathers, who are to their posterity the same that Adam was to his, must be ours; and not onely Adams first sin, but his o∣thers are ours upon the same ac∣count. But if it be by the De∣cree of God,* 1.2 by his choice and constitution, that it should be so. (as Mr. Cal∣vin and Dr. Twisse (that I may name no more for that side, do expresly teach) it followes, that God is the Author of our Sin; So that I may use Mr. Calvins words;

How is it that so many Nations with their Children should be involved in the fall without remedy,

but because God would have it so? and if that be the matter, then to God, as to

the cause, must that sin, and that damnation be accounted.

And let it then be considered, whether this be not as bad as the worst, For the Supralapsarians say, God did decree that the greatest part of mankind should perish, only because he would: The Sublapsari∣ans say, That God made it by his decree necessary, that all wee who were born of Adam should be born guilty of Originall Sin, and he it was who decreed to damne whom he pleased for that sin, in which he de∣creed they should be born; and both these he did for no other considera∣tion, but because he would. Is it not therefore evident, that he abso∣lutely decreed Damnation to these Persons? For he that decrees the end, and he that decrees the onely necessary and effective meanes to the end, and decrees that it shall be the end of that means, does decree abso∣lutely

alike; though by several dis∣pensations: And then all the evill consequents which I reckoned be∣fore to be the monstrous producti∣ons of the first way; are all Daugh∣ters of the other; and if Solomon were here, he could not tell which were the truer Mother.

Now that the case is equall be∣tween them, some of their own chiefest do confess, so Dr. Twisse. If God may ordain Men to Hell for Adam's sin, which is derived unto them by Gods onely constitution: he may as well do it absolute∣ly without any such constitution: The same also is affirmed by Maccovius,* 1.3 and by Mr. Calvin: and the reason is plain; for he that does a thing for a reason which himself makes, may as well do it without a reason, Or he may make his owne Will to be the reason, be∣cause the thing, and the motive of

the thing, come in both cases, equal∣ly from the same principle, and from that alone.

Now (Madam) be pleased to say, whether I had not reason and neces∣sity for what I have taught: You are a happy Mother of an Honorable Posterity, your Children and Ne∣phews are Deare to you as your right eye, and yet you cannot love them so well as God loves them, and it is possible that a Mother should forget her Children, yet God even then will not, cannot; but if our Fa∣ther and Mother forsake us, God ta∣keth us up: Now Madam consider, could you have found in your heart when the Nurses and Midwives had bound up the heads of any of your Children, when you had born them with pain and joy upon your knees, could you have been tempted to give command that murderers should be brought to slay them a∣live, to put them to exquisite tor∣tures,

and then in the middest of their saddest groans, throw any one of them into the flames of a fierce fire, for no other reason, but because he was born at Latimers, or upon a Friday, or when the Moon wasin her prime, or for what other reason you had made, and they could never a∣void? could you have been delighted in their horrid shrieks and out-cries, and taking pleasure in their una∣voidable and their intollerable cala∣mity? could you have smiled, if the hangman had snatched your Eldest Son from his Nurses breasts, and dashed his brains out against the pavement; and would you not have wondred that any Father or Mother could espie the innocence and prety smiles of your sweet babes, and yet tear their limbs in pieces, or devise devilish artifices to make them roar with intollerable convulsions? could you desire to be thought good, and

yet have delighted in such cruelty? I know I may answer for you; you would first have dyed your self. And yet say again, God loves man∣kind better then we can love one a∣nother, and he is essentially just, and he is infinitely mercifull, and he is all goodness, and therefore though we might possibly do evil things, yet he cannot, and yet this doctrine of the Presbyterian repro∣bation, saies he both can and does things, the very apprehension of which hath caused many in despair to drown or hang themselves.

Now if the Doctrine of absolute Reprobation be so horrid, so intole∣rable a proposition, so unjust and blasphemous to God, so injurious and cruell to men, and that there is no colour or pretence to justifie it, but by pretending our guilt of Adams sin, and damnation to be the punishment: then because from

truth nothing but truth can issue; that must needs be a lie, from which such horrid consequences do pro∣ceed. For the case in short is this; If it be just for God to damne any one of Adam's Posterity for Adam's sin, then it is just in him to damne all; for all his Children are equally guilty; and then if he spares any, it is Mercy: and the rest who perish have no cause to complain. But if all these fearful consequences which Reason and Religion so much ab∣horr do so certainly follow from such doctrines of Reprobation, and these doctrines wholly rely upon this pretence, it follows, that the pretence is infinitely false and intol∣lerable; and that it cannot be just for God to damne us for being in a state of calamity, to which state we entred no way but by his constituti∣on and decree.

You see, Madam, I had reason to

reprove that doctrine, which said, It was just in God to damne us for the sinne of Adam.

Though this be the maine error; yet there are some other collaterall things which I can by no means ap∣prove, such is that. 1. That by the Sin of Adam our Parents became wholly defiled in all the faculties and Powers of their souls and bo∣dies. And 2. That by this we also are disabled, and made opposite to all good, and wholly inclined to all e∣vill. And 3. That from hence pro∣ceed all actuall transgressions. And 4. that our naturall corruption in the regenerate still remains, and is still properly a sin.

Against this, I opposed these Pro∣positions; That the effect of Adams sin was in himself bad enough; for it devested him of that state of grace and favour where God placed him; it threw him from Paradise, and all

the advantages of that place, it left him in the state of Nature; but yet his nature was not spoiled by that sin; he was not wholly inclined to all evill, neither was he disabled and made opposite to all good; only his good was imperfect, it was naturall and fell short of heaven; for till his nature was invested with a new na∣ture, he could go no further then the designe of his first Nature, that is, without Christ, without the Spi∣rit of Christ, he could never arrive at heaven, which is his supernatu∣rall condition; But 1. There still remained in him a naturall freedom of doing good or evill. 2. In every one that was born, there are great inclinations to some good. 3. Where our Nature was averse to good, it is not the direct sin of Nature, but the imperfection of it, the reason being, because God superinduced Lawes against our naturall inclination, and

yet there was in nature nothing suf∣ficient to make us contradict our nature in obedience to God; all that being to come from a supernaturall and Divine principle. These I shall prove together, for one depends up∣on another.

1. And first, that the liberty of will did not perish to mankind by the fall of Adam is so evident, that S^t. Austin who is an adversary in some parts of this Question, but not yet, by way of question, and confi∣dence askes, Quis ••utem nostrum dicat quod primi hominis peccato perierit li∣berum arbitrium de huma∣no genere?* 1.4 Which of us can say, That the liberty of our Will did perish by the sin of the first Man? And he adds a rare reason; for it is so certain, that it did not perish in a sinner, that this thing onely is it by which they do sinne, especially

when they delight in their sinne, and by the love of sin, that thing is pleasing to them which they list to do.] And therefore when we are charged with sin, it is worthy of in∣quiry, whence it is that we are sin∣ners? Is it by the necessity of nature, or by the liberty of our Will? If by nature, and not choice, then it is good and not evil; for whatsoever is our Nature is of Gods making, and consequently is good; but if we are sinners by choice & liberty of will, whence had we this libertie? If from Adam, then we have not lost it; but if we had it not from him, then from him we do not derive all our sin; for by this liberty alone we sin.

If it be replied, that wee are free to sin, but not to good; it is such a foolery, and the cause of the mi∣stake so evident, and so ignorant, that I wonder any man of Learning or common sense should own it. For

if I be free to evill; then I can chuse evill, or refuse it; If I can refuse it, then I can do good; for to refuse that evill is good, and it is in the Commandement [Eschew evill] but if I cannot choose or refuse it, how am I free to evill? For Voluntas and libertas, Will and Liberty in Philoso∣phy are not the same: I may will it, when I cannot will the contrary; as the Saints in Heaven, and God him∣self wills good; they can not will evill; because to do so is imper∣fection and contrary to felicity; but here is no liberty; for liberty is with power, to do, or not to do; to do this or the contrary; and if this li∣berty be not in us, we are not in the state of obedience, or of disobedi∣ence; which is the state of all them who are alive, who are neither in hell nor Heaven. But that our case is otherwise, if I had no other argu∣ment in the world, and were never

so prejudicate and obstinate a per∣son, I think I should be perfectly convinced by those words of S. Paul 1 Cor. 7.37. The Apostle speaks of a good act tending not onely to the keeping of a Precept, but to a coun∣sel of perfection; & concerning that, he hath these words; Neverthelesse, he that standeth stedfast in his heart, having no necessity, but hath power o∣ver his own will, and hath so decreed in his heart that he will keep his Vir∣gin, doth well; The words are plain, and need no explication. If this be not a plain liberty of choice, and a power of will, then words mean nothing, and we can never hope to understand one anothers meaning. But if sinne be avoidable, then wee have liberty of choice. If it be un∣avoidable, it is not imputable by the measures of Lawes, and Justice; what it is by Empire and Tyranny, let the Adversaries inquire and

prove: But since all Theology, all Schools of learning consent in this, that an invincible or unavoidable ignorance does wholly excuse from sin; why an invincible and an una∣voidable necessity shall not also ex∣cuse, I confesse I have not yet been taught.

But if by Adam's sinne wee be so utterly indisposed, disabled, and op∣posite to all good, wholly inclined to evill, and from hence come all actuall sinnes, that is, That by Adam we are brought to that passe, that we cannot chuse but sinne: it is a strange severity, that this should de∣scend upon Persons otherwise most innocent, and that this which is the most grievous of all evills; prima & maximapeccantium poena est pec∣casse. (Seneca) To be given over to sin, is the worst calamity, the most extreme anger never inflicted di∣rectly at all for any sinne, as I have

therwise proved, and not indirectly, but upon the extremest anger; which cannot be sup∣posed, unlesse God be more angry with us for being born Men, then for choosing to be sinners.* 1.5

The Consequent of these Argu∣ments is this; That our faculties are not so wholly spoiled by Adams fall, but that we can choose good or e∣vill, that our nature is not wholly disabled and made opposite to all good: But to nature are left and gi∣ven as much as to the handmaid A∣gar; nature hath nothing to do with the inheritance, but she and her sons have gifts given them; and by nature we have Laws of Virtue and inclinations to Virtue, and natural∣ly we love God, and worship him, and speak good things of him, and love our Parents, and abstain from incestuous mixtures, and are pleased

when we do well, and affrighted within when we sin in horrid instan∣ces against God; all this is in Nature, and much good comes from Nature,* 1.6 neque enim quasi lassa & effaeta natura est, ut nihil jam lau∣dabile pariat; Nature is not so old, so absolute and dried a trunck as to bring no good fruits upon its own stock; and the French-men have a good proverb, Bonus sanguis non mentitur, a good blood never lies; and some men are naturally chast, and some are abstemious, and many are just and friendly, and noble and charitable: and therefore all actual sins do not pro∣ceed from this sin of Adam; for if the sin of Adam left us in liberty to sin, and that this liberty was be∣fore Adams fall; then it is not long of Adams fall that we sin; by his fall it should rather be that we cannot choose but do this or that,

and then it is no sin; But to say that our actuall sins should any more proceed from Adams fall, then Adams fal should proceed from it self, is not to be imagined, for what made Adam sin when he fell? If a fatal decree made him sin, then he was nothing to blame.

Fati ista culpa est Nemo fit fato nocens

No guilt upon mankinde can lie For whats the fault of destiny.

And Adam might with just rea∣son lay the blame from himself, and say as Agamemnon did in Ho∣mer,

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It was not I that sinned, but it was fate or a sury, it was God and not I, it was not my act, but the ef∣fect of the Divine decree, and then the same decree may make us sin, and not the sin of Adam be the cause of it. But if a liberty of will made Adam sin, then this liberty to sin be∣ing still left us, this liberty and and not Adams sin is the cause of all our actual.

Concerning the other clause in the Presbyterian article, that our na∣tural corruption in the regenerate still remaines, and is still a sin, and pro∣perly a sin: I have (I confesse) heartily opposed it, and shall be∣sides my arguments, confute it with my blood, if God shall call me; for it is so great a reproach to the spirit and power of Christ, and to the effects of Baptisme, to Scrip∣ture and to right reason, that all good people are bound in Consci∣ence

to be zealous against it.

For when Christ came to recon∣cile us to his Father, he came to take away our sins, not onely to pardon them, but to destroy them; and if the regenerate, in whom the spirit of Christ rules, and in whom all their habitual sins are dead, are still under the servitude and in the stock's of Original sin, then it fol∣lows, not onely that our guilt of Adams sin is greater then our own actual, the sin that we never consented to, is of a deeper grain then that which we have chosen and delighted in, and God was more angry with Cain that he was born of Adam, then that he kill'd his Brother; and Judas by descent from the first Adam contracted that sin which he could never be quit of: but he might have been quit of his betraying the second Adam, if he would not have despai∣red;

I say not onely these horrid consequences do follow, but this also will follow; that Adams sin hath done some mischief that the grace of Christ can never cure; and generation staines so much, that re∣generation cannot wash it clean. Besides all this; if the natural cor∣ruption remaines in the regenerate and be properly a sin, then either Gods hates the regenerate, or loves the sinner, and when he dies he must enter into Heaven, with that sin, which he cannot lay down but in the grave: as the vilest sinner layes down every sin; and then an unclean thing can go to Heaven, or else no man can; and lastly, to say that this natural corruption, though it be pardoned and mortified, yet still remaines, and is stil a sin, is perfect non-sence; for if it be mortified, it is not, it hath no being; if it is pardoned it was indeed, but now is no sin; for

till a man can be guilty of sin with∣out obligation to punishment, a sin cannot be a sin that is pardoned; that is, if the obligation to punish∣ment or the guilt be taken away, a man is not guilty. Thus far (Ma∣dam) I hope you will think I had reason.

One thing more I did and do re∣prove in their Westminster articles: and that is, that Original sin, mea∣ning, our sin derived from Adam, is contrary to the law of God and doth in its own nature bring guilt upon the sinner; binding him over to Gods wrath &c. that is, that the sin of Adam imputed to us is properly, formally, and inhaerently a sin. If it were properly a sin in us, our sin, it might indeed be dam∣nable; for every transgression of the Divine Commandment is so: but because I have proved it cannot bring eternal damnation, I can as

well argue thus: this sin cannot just∣ly bring us to damnation, therefore it is not properly a sin: as to say; this is properly a sin, therefore it can bring us to damnation. Either of them both follow well: but be∣cause they cannot prove it to be a sin properly, or any other wayes but by a limited imputation to certain purposes; they cannot say it infers damnation. But because I have proved, it cannot infer dam∣nation, I can safely conclude, it is not formally, properly, and inhe∣rently a sin in us.

Nec placet ô superi vobis cum ver∣tere cuncta Propositum, nostris erroribus addere crimen.

Nor did it please our God, when that our state Was chang'd, to adde a crime un∣to our fate.

I have now (Madam) though much to your trouble quitted my self of my Presbyterian opponents, so far as I can judge fitting for the present: but my friends also take some exceptions; and there are some objections made, and blows given me as it happened to our Blessed Saviour, in domo illorum qui dilige∣bant me; in the house of my Mo∣ther and in the societies of some of my Dearest Brethren. For the case is this.

They joyn with me in all this that I have said; viz. That Origi∣nal sin is ours onely by imputation; that it leaves us still in our natural liberty, and though it hath devested us of our supernaturals, yet that our nature is almost the same, and by the grace of Jesus as capable of Heaven as it could ever be, by de∣rivation of Original rightousnesse from Adam. In the conduct and in the description of this Question, being usually esteemed to be onely Scholastical, I confesse they (as all men else) do usually differ; for it was long ago observ'd, that there are 16. several famous opinions, in this one Question of Original sin. But my Brethren, are willlng to confesse, that for Adams sin alone no man did or shall ever perish. And that it is rather to be called a stain then a sin. If they were all of one minde and one voice in this

article, though but thus far, I would not move a stone to disturb it, but some draw one way and some an∣other, and they that are aptest to understand the whole secret, do put fetters and bars upon their own understanding by an importune regard to the great names of some dead men, who are called masters upon earth, and whose authority is as apt to mislead us into some pro∣positions, as their learning is use∣full to guide us in others: but so it happens, that because all are not of a minde, I cannot give ac∣count of every disagreeing man; but of that which is most mate∣rial I shall. Some learned persons are content I should say no man is damned for the sin of Adam a∣lone; but yet that we stand guilty in Adam, and redeemed from this damnation by Christ; and if that the article were so stated, it would

not intrench upon the justice or the goodnesse of God; for his justice would be sufficiently declared, be∣cause no man can complain of wrong done him when the evil that he fell into by Adam is taken off by Christ; and his goodnesse is manifest in making a new Census for us, taxing and numbring us in Christ, and giving us free Re∣demption by the blood of Jesus: but yet that we ought to confess that we are liable to damnation by Adam, and saved from thence by Christ; that Gods justice may be glorified in that, and his goodnesse in this, but that we are still real sinners till washed in the blood of Lamb; and without God, and with∣out hopes of heaven, till then: and that if this article be thus handled, the Presbyterian fancie will disap∣pear; for they can be confuted without denying Adams sin to be

damnable; by saying it is pardo∣ned in Christ, and in Christ all men are restored, and he is the head of the Predestination; for in him God looked upon us when he designed us to our final state: and this say they is much for the honour of Christs Redemption.

To these things (Madam) I have much to say; some thing I will trouble your Ladiship withal at this time, that you and all that con∣sider the particulars may see, I could not do the work of God and truth if I had proceeded in that me∣thod. For

1. It is observable that those wi∣ser persons, who will by no means admit that any one is or ever shall be damned for Original sin, do by this means hope to salve the justice of God; by which they plainly im∣ply that to damn us for this, is hard and intolerable; and therefore

they suppose they have declared a remedy. But then this also is to be considered; if it be intolera∣ble to damn children for the sin of Adam, then it is intolerable to say it is damnable; If that be not just or reasonable, then this is also un∣just and unreasonable •• for the sen∣tence and the execution of the sen∣tence are the same emanation and issue of justice and are to be e∣qually accounted of. For.

2. I demand, had it been just in God, to damn all mankinde to the eternal paines of hell, for Adams sin, commited before they had a being, or could consent to it, or know of it? if it could be just, then any thing in the world can be just, and it is no matter who is innocent, or who is criminal directly and by choice, since they may turn De∣vils in their Mothers bellies; and it matters not whether there be any

laws or no, since it is all one that there be no law, and that we do not know whether there be or no; and it matters not whether there be any judicial processe, for we may as well be damned without judgment, as be guilty without action: and besides, all those arguments will presse here which I urged in my first discourse. Now if it had been unjust actually to damn us all for the sin of one, it was unjust to sen∣tence us to it; for if he did give sentence against us justly, he could justly have executed the sentence; and this is just, if that be. But

3. God did put this sentence in execution; for when he sent the Holy Jesus into the world, to die for us and to Redeem us, he satis∣fied his Fathers Anger, for Origi∣nal sin as well as for actual, he paid all the price of that as well as of this damnation; and the hor∣rible

sentence was brought off; and God was so satisfied that his justice had full measure; for so all men say who speak the voice of the Church in the matter of Christs sa∣tisfaction, so that now, although there was the goodnesse of God, in taking the evil from us; yet how to reconcile this processe with his justice, viz. That for the sin of ano∣ther their God should sentence all the world to the portion of devils to eternal ages; and that he would not be reconciled to us, or take off this horrible sentence, without a full price to be paid to his justice; by the Saviour of the world, this, this is it that I require may be re∣conciled to that Notion which we have of the Divine justice.

4. If no man shall ever be dam∣ned for the sin of Adam alone, then I demand whether are they born quitt from the guilt; or when they

are quitted? if they be born free; I agree to it; but then they were ne∣ver charg'd with it, so far as to make them liable to damnation. If they be not born free, when are they quitted? By baptisme, before, or after? He that saies before or af∣ter, must speak wholly by chance and without pretence of Scripture or tradition, or any sufficient war∣rant; and he cannot guesse when it is. If in Baptisme he is quitted, then he that dies before baptisme, is still under the sentence, and what shall become of him? If it be an∣swered, that God will pardon him, some way or other, at some time or other; I reply, yea, but who said so? For if the Scriptures have said that we are all in Adam guilty of sin and damnation, and the Scrip∣tures have told us no wayes of be∣ing quit of it, but by baptisme, and faith in Christ; Is it not plainly con∣sequent

that til we believe in Christ, or at least till in the faith of others, we are Baptised into Christ, we are reckoned still in Adam, not in Christ, that is, still we are under damnation, and not heires of hea∣ven but of wrath onely?

5. How can any one bring him∣self into a belief that none can be damned for Original sin, if it be of this perswasion that it makes us li∣able to damnation; for if you say as I say, that it is against Gods justice to damn us for the fault of a∣nother, then it is also against his justice to sentence us to that suffe∣ring which to inflict is injustice. If you say it is beleeved upon this ac∣count, because Christ was promi∣sed to all mankinde, I reply, that yet all mankinde shall not be saved; and there are conditions required on our part, and no man can be sa∣ved but by Christ, and he must

come to him or be brought to him, or it is not told us, how any one can have a part in him; and therefore that will not give us the confidence is looked for. If it be at last said that we hope in Gods goodness that he will take care of innocents, and that they shall not perish, I answer, that if they be innocents, we need not appeal to his goodnesse, for, his justice will secure them. If they be guilty and not innocents, then it is but vain to run to Gods goodnesse, which in this particular is not revealed; when it is against his justice which is revealed; and to hope God will save them whom he hates, who are gone from him in Adam, who are born heires of his wrath, slaves of the Devil, ser∣vants of sin (for these Epithetes are given to all the children of

Adam, by the opponents in this Question) is to hope for that a∣gainst which his justice visibly is ingaged, and for which I hope there is no ground, unlesse this instance of Divine goodnesse were expres∣sed in revelation; For so even wicked persons on their death-bed are bidden to hope without rule and without reason or sufficient grounds of trust. But besides; that we hope in Gods good∣nesse in this case is not ill, but I ask, is it against Gods goodnesse that any one should perish for Original sin? if it be against Gods goodnesse, it is also a∣gainst his justice; for nothing is just that is not also good. Gods goodnesse may cause his justice to forbear a sentence, but whatsoever is against Gods goodnesse, is against

God, and therefore against his ju∣stice also; because every attribute in God is God himself: For it is one thing to say [This is against Gods goodnesse] and the contrary is a∣greeable to Gods goodnesse] What∣soever is against the goodnesse of God is essentially evil: But a thing may be agreeable to Gods good∣nesse, and yet the other part not be against it. For example; It is against the goodnesse of God to hate fools and ideots: and therefore he can never hate them. But it is agreea∣ble to Gods goodnesse to give hea∣ven to them and the joyes beatifi∣cal: and if he does not give them so much, yet if he does no evil to them hereafter, it is also agreeable to his goodnesse: To give them Heaven, or not to give them Heaven, though they be contra∣dictories; yet are both agreeable to his goodnesse. But in contraries

the case is otherwise: For though not to give them heaven is consistent with the Divine goodnesse, yet to end them to hell is not. The rea∣son of the difference is this. Be∣cause to do contrary things must come from contrary principles; and whatsoever is contrary to the Di∣vine goodnesse is essentially evil. But to do or not to do, supposes but one positive principle; and the other negative, not having a con∣trary cause, may be wholy inno∣cent as proceeding from a negative: but to speak more plain. Is it a∣gainst Gods goodnese that Infants should be damned for Original sin? then it could never have been done, it was essentially evil, and there∣fore could never have been decreed or sentenced. But if it be not a∣gainst Gods goodness that they should perish in hell, then it may consist with Gods goodness; and

then to hope that Gods goodness will rescue them from his justice, when the thing may agree with both, is to hope without ground; God may be good, though they pe∣rish for Adams sin; and if so, and that he can be just too upon the account, of what attribute shal these innocents be rescued; and we hope for mercy for them.

6. If Adams posterity be onely liable to damnation, but shall ne∣ver be damned for Adams sin, then all the children of Heathens dying in their infancy, shall escape as well as baptized Christian children: which if any of my disagreeing Brethren shall affirm, he will indeed seem to magnifie Gods goodness, but he must fall out with some great Doctors of the Church whom he would pretend to fol∣low; and besides, he will be hard put to it, to tell what advantage

Christian children have over Hea∣thens, supposing them all to die young; for being bred up in the Christian Religion is accidental, and may happen to the children of unbelievers, or may not happen to the children of believers; and if Baptisme addes nothing to their present state, there is no reason in∣fants should be baptized; but if it does add to their present capacity (as most certainly it does very much) then that Heathen infants, should be in a condition of being rescued from the wrath of God, as well as Christian Infants, is a strange unlookt for affirmative, and can no way be justified or made probable, but by affirming it to be against the justice of God to condemn any for Adams sin. Indeed if it be unjust (as I have proved it is) then it will follow, that none shall suffer damnation by it. But if

the hopes of the salvation of Hea∣then infants be to be derived onely from Gods goodnesse, though Gods goodnesse cannot fail, yet our argument may fail; for it will not follow, because God is good, therefore Heathen infants shall be saved: for it might as well follow, God is good, therefore Heathens shal be no heathens, but all turn Christians. These things do not follow affirmatively. But negative∣ly they do. For if it were against Gods Goodnesse that they should be reckoned in Adam unto eternal death, then it is also against his Justice, and against God all the way; and then, either we should finde some revelation of Gods ho∣nour in Scripture, or at least, there would be no principle (such as is this pretence of being guilty of dam∣nation in Adam) to contest against it.

7. But to come yet closer to the Question, some Good Men and wise suppose, that the Sublapsarian Pres∣byterians can be confuted in their pretended grounds of absolute re∣probation, although we grant that Adams sinne is damnable to his po∣sterity, provided we say, that though it was damnable, yet it shall never damne us. Now though I wish it could be done, that they and I might not differ so much as in a cir∣cumstance, yet first it is certain that the men they speake of can never be confuted upon the stock of Gods Justice, because as the one saies, it is just that God should actually damn all for the sin of Adam: So the other saies, it is just that God should actu∣ally sentence all to damnation; and so there the case is equall: Secondly, they cannot be confuted upon the stock of Gods goodnesse; because the emanations of that being whol∣ly

arbitrary, and though there are negative measures of it, as there is of Gods Infinity, and we know Gods goodness to be inconsistent with some things, yet there are no positive measures of this goodnesse; and no man can tell how much it will do for us: and therefore without a re∣velation, things may be sometimes hoped, which yet may not be presu∣med; and therefore here also they are not to be confuted: and as for the particular Scriptures, unlesse we have the advantage of essentiall rea∣son taken from the divine At∣tributes, they will oppose Scripture to Scripture, and have as much ad∣vantage to expound the opposite places, as the Jewes have in their Questions of the Messias; and there∣fore si meos ipse corymbos necterem, if I might make mine own arguments in their society, and with their leave; I would upon that very account su∣spect

the usuall discourses of the ef∣fects and Oeconomy of Originall sinne.

8. For where will they reckon the beginning of Predestination? will they reckon it in Adam after the fall, or in Christ immediately promised? If in Adam, then they return to the Presbyterian way, and run upon all the rocks before reckoned, e∣nough to break all the World in Pie∣ces. If in Christ they reckon it (and so they do) then thus I argue. If we are all reckoned in Christ before we were borne, then how can we be reckoned in Adam when we are born I speak as to the matter of Pre∣destination to salvation, or damnati¦on; For as for the intermedial tem∣poral evills, and dangers spirituall, and sad infirmities, they are our na∣ture, and might with Justice have

been all the portion God had given to Adam, and therefore may be so to us, and consequently not at all to be reckoned in this inquiry: But cer∣tainly, as to the maine.

9. If God lookes upon us all in Christ, then by him we are rescued from Adam; so much is done for us before we were born. For if this is not to be reckoned till after we were borne, then Adam's sin pre∣vailed really in some periods, and to some effects for which God in Christ had provided no remedie: for it gave no remedie to children till after they were born, but irre∣mediably they were born children of wrath; For if a remedy were given to children before they were born, then they are born in Christ not in Adam; but if this remedy was not given to children before they were born, then it followes, that we were not at first looked

upon in Christ, but in Adam, and consequently he was caput praede∣stinationis the head of predestinati∣on, or else there were two; the one before we were born, the other after. So that haeret lethalis arundo: The arrow sticks fast and it cannot be pulled out, unlesse by other in∣struments then are commonly in fashion. However it be, yet me thinks this a very good probable argument.

As Adam sinned before any childe was born, so was Christ promised before; and that our Redeemer shall not have more force upon children, that they should be born beloved and quitted from wrath, then Adam our Progenitor shall have to cause that we be born ha∣ted and in a damnable condition, wants so many degrees of proba∣bility, that it seems to dishonour the mercy of God, and the reputa∣tion

of his goodesse and the power of his redemption.

For this serves as an Antidote, and Antinomy of their great ob∣jection pretended by these learned persons: for whereas they say, they the rather affirm this, be∣cause it is an honour to the redemp∣tion which our Saviour wrought for us, that it rescued us from the sentence of damnation, which we had incurred. To this I say, that the honour of our blessed Saviour does no way depend upon our ima∣ginations and weak propositions: and neither can the reputation and honour of the Divine goodnesse borrow aids and artificial supports from the dishonour of his Justice; and it is no reputation to a Physiti∣an to say he hath cured us of an e∣vil which we never had; and shall we accuse the Father of mercies to have wounded us for no other rea∣son

but that the son may have the Honour to have cured us? I under∣stand not that. He that makes a necessity that he may finde a reme∣die, is like the Roman whom Cato found fault withal; he would com∣mit a fault that he might begge a pardon; he had rather write bad Greek, that he might make an apo∣logie, then write good latine, and need none. But however; Christ hath done enough for us; even all that we did need, and since it is all the reason in the World we should pay him all honour; we may re∣member, that it is a greater favour to us that by the benefit of our Blessed Saviour, who was the Lamb slain from the beginning of the world, we were reckoned in Christ, and born in the accounts of the Di∣vine favour; I say, it is a greater fa∣vour that we were born under the redemption of Christ, then under

the sentence and damnation of A∣dam; and to prevent an evil is a greater favour then to cure it; so that if to do honour to Gods good∣nesse and to the graces of our Re∣deemer, we will suppose a need, we may do him more honour to suppose that the promised seed of the woman did do us as early a good, as the sin of Adam could do us mischief; and therefore that in Christ we are born, quitted from a∣ny such supposed sentence, and not that we bring it upon our shoul∣ders into the World with us. But this thing relies onely upon their suppositions,

For if we will speak of what is really true and plainly revealed: From all the sins of all mankinde Christ came to redeem us: He came to give us a supernatural birth: to tell us all his Fathers will; to reveal to us those glo∣rious

promises upon the expecta∣tion of which we might be ena∣bled to do every thing that is re∣quired; He came to bring us grace, and life, and spirit; to strengthen us against all the powers of Hell and Earth; to sanctifie our afflicti∣ons, which from Adam by Natu∣ral generation descended on us; to take cut the sting of death, to make it an entrance to immortal life; to assure us of resurrection, to intercede for us, and to be an advocate for us, when we by in∣firmity commit sin; to pardon us when we repent. Nothing of which could be derived to us from Adam by our natural generation; Mankinde now, taking in his whole constitution, and designe, is like the Birds of Paradice which travel∣lers tell us of in the Molucco Islands; born without legs; but by a ce∣lestial power they have a recom∣pence

made to them for that de∣fect; and they alwayes hover in the air, and feed on the dew of heaven: so are we birds of Paradice; but cast out from thence, and born without legs, without strength to walk in the laws of God, or to go to heaven; but by a power from above, we are adopted in our new birth to a celestial conversation, we feed on the dew of heaven, the just does ••live ••oy faith, and breaths in this new life by the spirit of God. For from the first Adam nothing descended to us but an infirm body, and a naked soul, evil example and a body of death, ignorance and passion, hard labor and a cur∣sed field, a captive soul and an im∣prisoned body, that is, a soul na∣turally apt to comply with the ap∣petites of the body, and its desires whether reasonable or excessive: and though these things were not

direct sins to us in their natural a∣bode and first principle, yet there are proper inherent miseries and principles of sin to us in their e∣manation. But from this state, Christ came to redeem us all by his grace, and by his spirit, by his life and by his death, by his Do∣ctrine and by his Sacraments, by his promises and by his revelations, by his resurrection and by his ascen∣sion, by his interceding for us and judging of us; and if this be not a conjugation of glorious things great enough to amaze us, and to merit from us all our services, and all our love, and all the glorifications of God, I am sure nothing can be added to it by any supposed need of which we have no revelation: There is as much done for us as we could need, and more then we could aske,

Nempe quod optanti Divûm promit∣tere nemo Auderet, volvenda dies en attulit ultro! Vivite faelices anime quibus est for∣tuna peracta. Jam sua—

the meaning of which words I render, or at least recompence with the verse of a Psalm.

To thee O Lord I'le pay my vow My knees in thanks to thee shall bow,* 1.7 For thou my life keepst from the grave And do'st my feet from fal∣ling save, That with the living in thy sight I may enjoy eternal light.

For thus what Ahasuerus said to E∣ster, Vetercs literas muta, change the old letters; is done by the birth of our Blessed Saviour. Eva is chan∣ged into Ave, and although it be true what Bensirach said, From the woman is the beginning of sin, and by her we all die, yet it is now chang'd by the birth of our Redeemer, from a woman is the beginning of our restitution, and in him we all live; thus are all the four quarters of the World renewed by the second A∣dam: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The East, West, North, and South, are represented in the second Adam as well as the first, and ra∣ther, and to better purposes, be∣cause if sin did abound, Grace shall superabound.

I have now Madam given to your honour such accounts, as I hope be∣ing added to my other papers, may satisfie not onely your Ladiship, but

those to whom this account may be communicated. I shall onely now beg your patience, since your Ho∣nour hath been troubled with Que∣stions, and inquiries, and objections, and little murmurs to hear my an∣swers to such of them as have been brought to me.

1. I am complained of, that I would trouble the World with a new thing; which let it be never so true, yet unlesse it were very useful, will hardly make recompence for the trouble I put the world to, in this inquiry.

I answer; that for the newnesse of it; I have already given accounts that the opinions which I impugne, as they are no direct parts of the ar∣ticle of Original sin, so they are newer then the truth which I have asserted. But let what I say seem as new as the reformation did, when Luther first preached against indul∣gences,

the presence of Novelty did not, and we say, ought not to have affrighted him; and there∣fore I ought also to look to what I say, that it be true, and the truth will proove its age. But to speak freely Madam, though I have a great reverence for Antiquity, yet it is the prime antiquity of the Church; the ages of Martyrs and Holinesse, that I mean; and I am sure that in them, my opinion hath much more warrant then the con∣trary; But for the descending a∣ges I give that veneration to the great names of them that went be∣fore us, which themselves gave to their Predecessors; I honour their memory, I read their books, I imi∣tate their piety, I examine their ar∣guments; for therefore they did write them, and where the reasons of the Moderns and their's seeme equall, I turn the ballance on

the elder side, and follow them; but where a scruple or a grane of reason is evidently in the other ballance; I must follow that. Nempe qui ante nos ista moverunt, non Domini nostri, sed Duces sunt. Seneca. ep. 33. They that taught of this Article before me, are Good Guides, but no Lords and Masters; for I must acknow∣ledge none upon earth: for so am I commanded by my Master that is in Heaven; and I remember what we are taught in Palingenius, when wee were boyes.

Quicquid Aristoteles, vel quivis dicat eorum, Dict a nihil moror à vero cum fortè re∣cedunt: Saepe graves magnos{que} viros, fama{que} verendos Errare & labi contingit, plurima secum Ingenia in tenebras consueti nominis alti, Authores ubi connivent deducere e∣asdem.

If Aristotle be deceiv'd, and say that's true, What nor himself, nor others ever knew, I leave his text, and let his Schollers talke Till they be hoarse or weary in their walke: When wise men erre, though their fame ring like Bells, I scape a danger when I leave their spells.

For although they that are dead some ages before we were borne, have a reverence due to them, yet more is due to truth that shall ne∣ver die; and God is not wanting to our industry any more then to theirs; but blesses every age with the understanding of his truths. AEta∣tibus omnibus, omnibus hominibus com∣munis sapientia est, nec illam ceu pecu∣lium licet antiquitati gratulari. All

ages, and all men have their advan∣tages in their inquiries after truth; neither is wisedome appropriate to our Fathers. And because even wise men may be deceived, and therefore that when I find it, or suppose it so (for that's all one as to me and my dutie) I must go after truth where ever it is; certainly it will be lesse expected from me to follow the popular noises and the voices of the people, who are not to teach us, but to be taught by us: and I believe my self to have reason to complain when men are angry at a doctrine because it is not commonly taught; that is, when they are impatient to be taught a truth, because most men do already believe a lie; recti apud nos locum tenet error ubi publicus fact••us est, So Seneca (Epist. 123.) complain∣ed in his time: it is a strange title to truth which error can pretend, for its being publick; and we refuse to

follow an unusuall truth; quasi ho∣nestius sit quia frequentius, and indeed it were well to do so in those propo∣sitions who have no truth in them but what they borrow from mens opinions, and are for nothing tolle∣rable, but that they are usuall.

Object. 2. But what necessity is there in my publication of this do∣ctrine, supposing it were true; for all truths are not to be spoken at all times; and if a truth gives offence, it is better to let men alone, then to di∣sturb the peace.

I answer with the labouring mans Proverb; a pennyworth of ease is worth a Penny at any time; and a little truth is worth a little Peace, e∣very day of the weeke: & caeteris pa∣rióus, Truth is to be preferred before Peace; not every trifling truth to a considerable peace: but if the truth be material, it makes recompence, though it brings a great noise along

with it; and if the breach of Peace be nothing but that men talke in Private, or declame a little in pub∣licke; truly then (Madam) it is a very pittifull little proposition, the discovery of which in truth will not make recompence for the pratling of disagreeing Persons. Truth and Peace make an excellent yoke; but the truth of God is alwayes to be pre∣ferred before the Peace of men, and therefore our Blessed Saviour came not to send Peace, but a sword; That is, he knew his doctrine would cause great devisions of heart; but yet he came to perswade us to Peace and Unity. Indeed if the truth be cleare, and yet of no great effect in the lives of men, in government, or in the honour of God, then it ought not to break the Peace; That is, it may not run out of its retirement, to disquiet them, to whom their rest is better then that knowledge. But if

it be brought out already, it must not be deserted positively, though peace goes away in its stead. So that peace is rather to be deserted, then any truth should be renounced or denied; but Peace is rather to be procured or continued, then some truth offer'd. This is my sence (Madam) when the case is otherwise then I suppose it to be at present. For as for the pre∣sent case, there must be two when there is a falling out, or a peace bro∣ken; and therefore I will secure it now; for let any man dissent from me in this Article, I will not be trou∣bled at him; he may doe it with li∣berty, and with my charity. If any man is of my opinion, I confesse I love him the better; but if he re∣futes it, I will not love him lesse af∣ter then I did before: but he that dissents, and reviles me, must ex∣pect from me no other kindness but that I forgive him, and pray for him,

and offer to reclaim him, and that I resolve nothing shall ever make me either hate him, or reproach him: and that still in the greatest of his difference, I refuse not to give him the communion of a Brother; I be∣lieve I shall be chidden by some or other for my easinesse, and want of fierceness, which they call Zeal, but it is a fault of my nature; a part of my Original sin:

Vnicui{que} dedit vitium Natura Creato, Mî Natura aliquid semper amare dedit. Propert.

Some weaknesse to each man by birth descends, To me too great a kindnesse Nature lends.

But if the Peace can be broken no more then thus; I suppose the truth

which I publish will do more then make recompence for the noise that in Clubs and Conventicles is made over and above. So long as I am thus resolved; there may be injury done to me, but there can be no duell, or losse of Peace abroad. For a single anger, or a displeasure on one side, is not a breach of peace on both; and a Warre cannot be made by fewer, then a bargain can; in which alwaies there must be two at least.

Object. 3. But as to the thing; If it be inquired 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; what profit, what use, what edification is there, what good to souls, what honour to God by this new explication of the Ar∣ticle? I answer; that the usuall Do∣ctrines of Originall sinne are made the great foundation of the horrible proposition concerning absolute Reprobation; the consequences of it•• reproach God with injustice,

they charge God foolishly, and de∣ny his Goodness and his Wisdom in many instances: and whatsoever can upon the account of the Divine At∣tributes be objected against the fierce way of Absolute Decrees; all that can be brought for the reproof of their usuall Propositions concer∣ning Originall sinne. For the con∣sequences are plaine; and by them the necessity of my Doctrine, and its usefulnesse may be understood.

For 1. If God decrees us to be born sinners; Then he makes us to be sinners: and then where is his goodnesse?

2. If God does damne any for that, he damnes us for what we could not help, and for what him∣self did, and then where is his Ju∣stice?

3. If God sentence us to that Damnation, which he cannot in ju∣stice inflict, where is his Wisdome?

4. If God for the sinne of Adam brings upon us a necessity of sin∣ning; where is our liberty? where is our Nature? what is become of all Lawes, and of all Vertue and vice? How can men be distinguish'd from Beasts: or the Vertuous from the vitious?

5. If by the fall of Adam, we are so wholly ruined in our faculties, that we cannot do any good, but must do evill; how shall any man take care of his wayes? or how can it be supposed he should strive a∣gainst all vice, when he can excuse so much upon his Nature? or indeed how shall he strive at all? for if all actual sins are derived from the Ori∣ginall, and then is unavoidable, and yet an Unresistable cause, then no man can take care to avoid any actu∣all sinne, whose cause is naturall, and not to be declined. And then where is his providence and Government?

6. If God does cast Infants into Hell for the sinne of others, and yet did not condemne Devills, but for their owne sinne; where is his love to mankind?

7. If God chooseth the death of so many Millions of Persons who are no sinners upon their own stock, and yet sweares that he does not love the death of a sinner, viz. sin∣ning with his owne choice; how can that be credible, he should love to kill Innocents, and yet should love to spare the Criminall? where then is his Mercie, and where is his Truth?

8. If God hath given us a Na∣ture by derivation, which is wholly corrupted, then how can it be that all which God made is good? for though Adam corrupted himself, yet in propriety of speaking, we did not; but this was the Decree of God; and then where is the excellency of

his providence and Power, where is the glory of the Creation?

Because therefore that God is all goodness, and justice, and wise∣dome, and love, and that he go∣verns all things, and all men wisely and holily, and according to the capacities of their natures and Persons; that he gives us a wise law, and binds that law on us by promi∣ses and threatnings; I had reason to assert these glories of the Divine Majestie, and remove the hindran∣ces of a good life; since every thing can hinder us from living well, but scar cely can all the Arguments of God and man, and all the Powers of heaven and hell perswade us to strictnesse and severity.

Qui serere ingenuum volet a∣grum, Liberet arva priùs sruticibus

Falce rubos, silicem{que} resecet,* 1.8 Ut novâ fruge gravis Ceres eat.

He that will sow his field with hopefull seed, Must every bramble, every thi∣stle weed: And when each hindrance to the graine is gone, A fruitfull crop shall rise of corn alone.

When therefore there were so many wayes made to the Devill, I was willing amongst many others to stop this also; and I dare say, few Questions in Christendome can say half so much in justification of their owne usefulnesse and necessity.

I know (Madam) that they who are of the other side doe and will disavow most of these conse∣quences; and so doe all the World,

all the evils which their adversaries say, do follow from their opinions; but yet all the World of men that perceive such evills to follow from a proposition, think themselves bound to stop the progression of such opinions from whence they be∣leeve such evils may arise. If the Church of Rome did believe that all those horrid things were chargable upon Transubstantiation, and upon worshipping of Images, which we charge upon the Doctrines, I doe not doubt but they would as much disowne the Proposition, as now they doe the consequents; and yet I doe as little doubt but that we do well to disown the first, because we espy the latter: and though the Man be not, yet the doctrines are highly chargable with the evils that follow it may be the men espy them not; yet from the doctrines they do cer∣tainly follow; and there are not it

the World many men who owne that is evil in the pretence, but many doe such as are dangerous in the ef∣fect; and this doctrine which I have reproved, I take to be one of them.

Object. 4. But if Originall sinne be not a sinne properly, why are children baptized? and what bene∣fit comes to them by baptisme?

I Answer, as much as they need, and are capable of: and it may as well be asked, Why were all the sons of Abraham circumcised, when in that Covenant there was no re∣mission of sins at all; for little things and legal impurities, and irre∣gularities there were; but there be∣ing no sacrifice there but of beasts, whose blood could not take a∣way sinne, it is certaine and plainly taught us in Scripture, that no Rite of Moses was expiatory of sinnes. But secondly. This Objection can presse nothing at all; for why was

Christ baptized, who knew no sinne? But yet so it behoved him to fulfill all Righteousnesse. 3. Baptisme is called regeneration, or the new birth; and therefore, since in Adam Children are borne onely to a natu∣rall life and a Naturall death, and by this they can never arrive at Hea∣ven, therefore Infants are baptized, because untill they be borne anew, they can never have title to the Pro∣mises of Jesus Christ, or be heirs of heaven, and coheir's of Jesus. 4. By Baptisme Children are made parta∣kers of the holy Ghost, and of the grace of God; which I desire to be observed in opposition to the Pela∣gian Heresy, who did suppose Na∣ture to be so perfect, that the Grace of God was not necessary, and that by Nature alone, they could go to heaven; which because I affirm to be impossible, and that Baptisme is therfore necessary, because nature is

insufficient, and Baptisme is the great chanel of grace; there ought to be no envious and ignorant load laid upon my Doctrine, as if it com∣plied with the Pelagian, against which it is so essentially and so mainly opposed in the main diffe∣rence of his Doctrine. 5. Children are therefore Baptized, because if they live they will sinne, and though their sins are not pardoned before hand, yet in Baptisme they are ad∣mitted to that state of favour, that they are within the Covenant of re∣pentance and Pardon: and this is ex∣presly the Doctrine of St. Austin, lib. 1. de nupt. & concup. cap. 26. & cap. 33. & tract. 124. in Johan. But of this I have already given larger ac∣counts in my Discourse of Baptisme. part. 2 p. 194. in the great Exem∣plar. 6. Children are baptized for the Pardon even of Originall sin; this may be affirmed truly, but yet

improperly: for so far as it is impu∣ted, so farr also it is remissible; for the evill that is done by Adam, is al∣so taken away in Christ; and it is im∣puted to us to very evill purposes, as I have already explicated: but as it was among the Jewes who believed then the sinne to be taken away, when the evill of punishment is ta∣ken off; so is Originall sinne taken a∣way in Baptisme; for though the Material part of the evill, is not ta∣ken away, yet the curse in all the sons of God is turn'd into a blessing, and is made an occasion of reward, or an entrance to it. Now in all this I affirme all that is true, and all that is probable: for in the same sense, as Originall staine is a sinne, so does Baptisme bring the Pardon. It is a sinne metonymically, that is, because it is the effect of one sinne, and the cause of many; and just so in bap∣tisme it is taken away, that it is now

the matter of a grace, and the op∣portunity of glory; and upon these Accounts the Church Baptizes all her Children.

Object. 5. But to deny Originall sinne to be a sinne properly and in∣herently, is expressly against the words of S. Paul in the 5. Chapter to the Romanes, If it bee, I have done; but that it is not, I have these things to say. 1. If the words be capable of any interpretation, and can be per∣mitted to signifie otherwise then is vulgarly pretended, I suppose my self to have given reasons sufficient, why they ought to be. For any in∣terpretation that does violence to right Reason, to Religion, to Holi∣nesse of life, and the Divine Attri∣butes of God, is therefore to be rejected, and another chosen; For in all Scriptures, all good and all wise men doe it.

2. The words in question [sin]

and [sinner] and [condemnation] are frequently used in Scripture in the lesser sense, and [sin] is taken for the punishment of sin;* 1.9 and [sin is taken for him who bore the e∣vil of the sinne, and [sin] is taken for le∣gal impurity; and for him who could not be guilty, even for Christ himself; as I have proved already: and in the like manner [sinners] is used, by the rule of Con∣jugates and denominatives; but it is so also in the case, of Bathsheba the Mother of Solomon. 3. For the word [condemnation,] it is by the Apostle himself limited to signifie his temporal death; for when the Apostle sayes Death passed upon all men, in as much as all men have sinned; he must mean temporal death; for e∣ternal death did not passe upon all

men; and if he means eternal death he must not mean that it came for Adams sin; but in as much as all men have sinned, that is, upon all those upon whom eternal death did come, it came because they also have sinned. 4. The Apostle here speaks of sin imputed; therefore not of sin inherent: and if imputed onely to such purposes as he here speaks of, viz. to temporal death, then it is neither a sin properly, nor yet imputable to Eternal death so far as is or can be inplyed by the Apostles words. 5. The A∣postles sayes; by the disobedience of one many were made sinners: so that it appears that we in this have no sin of our own, neither is it at all our own formally and inherently; for though efficiently it was his, and effectively ours as to certain pur∣poses of imputation; yet it could not be a sin to us formally; because

it was Vnius inobedientia, the dis∣obedience of one man, therefore in no sense, could it be properly ours. 6. Whensoever another mans sin is imputed to his relative, there∣fore because it is anothers and im∣puted, it can go no further but to effect certain evils to afflict the relative, but to punish the cause; not formally to denominate the descendant or relative to be a sin∣ner; for it is as much a contra∣diction to say that I am formal∣ly by him a sinner, as that I did really do his action. Now to impute] in Scripture, it signifies to reckon as if he had done it; Not to impute is to treate him so as if he had not done it. So far then as the imputation is, so far we are reckoned as sinners; but A∣dams sin being by the Apostle sig∣nified to be imputed but to the condemnation or sentence to a tem∣poral

death; so far we are sinners in him, that is, so as that for his sake death was brought upon us; And indeed the word [imputare] to impute] does never signifie more, nor alwayes so much. Imputare verò frequenter ad significationem ex∣probrantis accedit, sed citra reprehen∣sionem, sayes Laurentius valla; It is like an exprobation, but short of a reproof; so Quintilian. Imput as nobis propitios ventos, & secundum mare, ac civitatis opulentae liberalita∣tem. Thou doest impute, that is, upbraid to us our prosperous voy∣ages, and a calm Sea, and the li∣berality of a rich City. Imputare signifies oftentimes the same that computare; to reckon or account: Nam haec in quartâ non imputantur, say the Lawyers, they are not impu∣ted, that is, they are not computed or reckoned. Thus Adams sin is impu∣ted to us, that is, it is put into our

reckoning, & when we are sick and die, we pay our Symbols, the por∣tion of evil that is laid upon us: and what Marcus said, I may say in this case with a little variety legata in hae∣reditate—sive legatum datum sit hae∣redi, sive percipere, sive deducere vel retinere passus est, ei imputantur: the the legacy whether it be given or left to the heire, whether he may take it or keep it, is still imputed to him; that is, it is within his reckoning

But no reason, no Scripture, no Religion does inforce; and no di∣vine Attribute does permit that we should say that God did so impute Adams sin to his posterity, that he di really esteem them to be guilty of Adams sin; equally culpable, equally hateful; For if in this sense it be true that in him we sinned; then we sinn'd as he did, that is, with the same malice, in the same acti∣on;

and then we are as much guil∣ty as he; but if we have sinned lesse, then we did not sin in him; for to sinne in him, could not by him be lessen'd to us; for what we did in him we did by him, and therefore as much as he did; but if God im∣puted this sin lesse to us then to him, then this imputation supposes it onely to be a collateral and indi∣rect account to such purposes as he pleased: of which purposes we judge by the analogy of faith, by the words of Scripture, by the pro∣portion and notices of the Divine Attributes. 7. There is nothing in the designe or purpose of the A∣postle that can or ought to infer any other thing; for his purpose is to signifie that by mans sin death entred into the world; which the son of Sirach Ecclus. 25. 33. expresses thus; à muliere factum est initium peccati, & inde est quod morimur;

from the woman is the beginning of sinne; and from her it is that we all die: and again, Ecclus. 1. 24. by the envie of the Devil death came into the world; this evil being Universal, Christ came to the world, and be∣came our head, to other purposes, even to redeem us from death; which he hath begun and will fi∣nish, and to become to us our Pa∣rent in a new birth, the Author of a spiritual life; and this benefit is of far more efficacy by Christ, then the evil could be by Adam; and as by Adam we are made sinners: so by Christ we are made righteous; not just so; but so and more, and therefore, as our being made sinners, signifies that by him we die, so being by Christ made righte∣ous must at least signifie that by him we live: and this is so evident to them who read Saint Pauls words

Rom. 5. from verse 12. to verse 19. inclusively, that I wonder any man should make a farther question concerning them; especially since Erasmus and Grotius who are to be reckoned amongst the greatest, and the best expositors of Scripture, that any age since the Apostles and their immediat successors hath brought forth, have so under∣stood and rendred it. But Ma∣dam, that your Honour may read the words and their sense together, and see that without violence they signifie what I have said, and no more; I have here subjoyned a paraphrase of them; in which if I use any violence I can very easily be reproved.

As by the diso∣bedience of A∣dam,* 1.10 sin had it's beginning; and by sin death, that is, the sentence and preparati∣ons, the solenni∣ties & addresses of death, sicknesse, calamity, dimi∣nution of strengths, Old age, mis∣fortunes, and all the affections of Mortality, for the destroying of our temporall life; and so this mor∣tality, and condition or state of death pass'd actually upon all man∣kind; for Adam being thrown out of paradise, and forc'd to live with his Children where they had no trees of Life, as he had in Paradise, was remanded to his mortall, naturall state; and therefore death passed up∣on them, mortally seized on all; for that all have sinned; that is, the sin

was reckoned to all, not to make them guilty like Adam; but Adams sinne passed upon all, imprinting this real calamity on us all: But yet death descended also upon Adams Posterity for their own sins; for since all did sinne, all should die.

And mar∣vell not that Death did presently de∣scend on all mankind,* 1.11 e∣ven before a Law was given them with an appendant penalty, viz. With the expresse intermination of death; For they did do actions un∣naturall and vile enough, but yet these things which afterwards up∣on the publication of the Law were imputed to them upon their per∣sonall account, even unto death, were not yet so imputed. For Nature alone

gives Rules, but does not directly bind to penalties. But death came upon them before the Law for A∣dams sin; for with him God being angry, was pleased to curse him also in his Posterity, and leave them also in their meere naturall condition, to which yet they dispos'd themselves, and had deserved but too much by committing evill things; to which things, although before the law, death was not threatned, yet for the anger which God had against man∣kind, he left that death which he threatned to Adam expresly, by im∣plication, to fall upon the Posteri∣tie.

And therefore it was that death reigned from A∣dam to Moses,* 1.12 from the first law to the se∣cond; from the time that a Law was given to one man, till the time a Law was given to one nation; and although men had not sinn'd so grievously as A∣dam did, who had no excuse, many helps, excellent endowments, migh∣ty advantages, trifling temptations, communication with God himself, no disorder in his faculties, free will, perfect immunity from violence, Originall righteousnesse, perfect po∣wer over his faculties; yet those men, such as Abel, and Seth, Noah, and Abraham, Isaac and Jacob, Joseph, and

Benjamin, who sinned lesse, and in the midst of all their disadvantages, were left to fall under the same sen∣tence; and this, besides that it was the present Oeconomy of the Di∣vine Providence and Government, it did also like Janus looke 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it looked forwards as well as backwards, and became a type of Christ, or of him that was to come. For as from Adam evill did descend upon his naturall Children, upon the account of Gods enter∣course with Adam; so did good descend upon the spirituall Chil∣dren of the second Adam.

This should have been the latter part of a similitude,* 1.13 but upon further consideration, it is found, that as in Adam we die, so in Christ we live, and much rather, and much more, therefore I cannot say, As by one man [vers. 12] so by one man [verse 15.] But much more; for not as the offence, so also is the free gift, for the offence of one did run over unto many, and those many, even as it were all, all except Enoch, or some very few more of whom mention peradventure is not made, are alrea∣dy dead upon that account, but when God comes by Jesus Christ to shew mercy to mankind, he

does it in much more abundance; he may be angry to the third and fourth generation, in them that hate him, but he will shew mercy unto thousands in them that love him; to a thousand generations, and and in ten thousand degrees; so that now although a comparison pro∣portionate was at first intended, yet the river here rises far higher then the fountain; and now no argument can be drawn from the similitude of Adam and Christ, but that as much hurt was done to hu∣mane nature by Adams sin, so ve∣ry much more good is done to mankinde by the incarnation of the Son of God.

And the first dis∣parity and excesse is in this particu∣lar: for the judg∣ment was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,* 1.14 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, by one man sinning one sin; that one sin was imputed; but by Christ, not onely one sin was forgiven freely, but many offen∣ces were remitted unto justifica∣tion; and secondly, a vast disparity there is in this; that the descendants from Adam were perfectly like him in nature, his own real natural pro∣duction, and they sinned (though not so bad) yet very much, and therefore there was a great parity of reason that the evil which was threatened to Adam, and not to his

children should yet for the likeness of nature and of sin descend upon them. But in the other part the case is highly differing; for Christ being our Patriarch in a spiritual birth, we fall infinitely short of him, and are not so like him as we were to Adam, and yet that we in greater unlikelinesse should receive a greater favour, this was the ex∣cesse of the comparison, and this is the free gift of God.

And this is the third degree, or measure of ex∣cesse of efficacy on Christs part, over it was on the part of Adam.* 1.15 For if the sin of Adam alone could bring death upon the world, who by imitation of his transgression on the stock of their own natural choice did sin against God, though not after the similitude of Adams transgression: much more shall we, who not onely receive the aides of the spirit of grace, but receive them also in an abundant measure, re∣ceive also the effect of all this, even to reign in life by one Jesus Christ.

Therefore now to re∣turn to the other part of the si∣militude where I began; al∣though I have shown the great ex∣cesse and abundance of grace by Christ,* 1.16 over the evil that did de∣scend by Adam; yet the propor∣tion and comparison lies in the main emanation of death from one, and life from the other; [judgement unto condemnation] that is, the sen∣tence of death came upon all men by the offence of one; even so, by a like Oeconomy and dispen∣sation, God would not be behind in doing an act of Grace, as he did before of judgmenr: and as that judgement was not to condemna∣tion

by the offence of one: so the free gift, and grace came upon all to justification of life, by the righ∣teousnesse of one.

The sum of all is this; by the dis∣obedience of one man 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 many were constituted or put into the or∣der of sinners they were made such by Gods appointment,* 1.17 that is, not that God could be the Author of a sin to any, but that he appointed the evill which is the consequent of sin, to be upon their heads who de∣scended from the sinner: & so it shall be on the other side; for by the obe∣dience of one, even of Christ, many shall be made, or constituted righte∣ous. But still this must be with a sup∣position of what was said before,

that there was a vast difference; for we are made much more righteous by Christt,••hen we were sinners by Adam; and the life we receive by Christ shall be greater then the death by Adam; and the graces we derive from Christ, shall be more and mightier then the corruption and declination by Adam; but yet as one is the head, so is the other: one is the beginning of sinne and death, and the other of life and righteousnesse.

Now the consequent of this dis∣course must needs at least be this; that it is impossible that the greatest part of mankinde should be left in the eternal bonds of hell by Adam; for then quite contrary to the dis∣course of the Apostle, there had been abundance of sin, but a scarcity of grace; and the accesse had been on the part of Adam, not on the part of Christ, against which he so

mightily and artificially contends: so that the Presbyterian way is per∣fectly condemned by this discourse of the Apostle; and the other more gentle way, which affirmes that we were sentenc'd in Adam to eternal death, though the execution is ta∣ken off by Christ, is also no way countenanced by any thing in this Chapter; for that the judgement which for Adams sin came unto the condemnation of the world, was nothing but temporal death, is here affirmed; it being in no sense imaginable that the death which here Saint Paul sayes passed upon all men, and which reigned from Adam to Moses, should be eternal death; for the Apostle speaks of that death which was threatened to Adam; and of such a death which was af∣terwards threatened in Moses Law; and such a death which fell even upon the most righteous of Adams

posterity, Abel, and Seth, and Me∣thusela, that is, upon them who did not sin after the similitude of Adams transgression. Since then, all the judgement which the Apostle saies, came by the sin of Adam, was ex∣pressly affirmed to be death tempo∣ral, that God should sentence man∣kinde to eternal damnation for A∣dams sin, though in goodnesse tho∣rough Christ he afterwards took it off; is not at all affirm'd by the A∣postle; and because in proportion to the evil, so was the imputation of the sin, it follows that Adams sin is ours metonymically and im∣properly; God was not finally an∣gry with us, nor had so much as any designes of eternal displeasure up∣on that account; his anger went no further then the evils of this life, and therefore the imputation was not of a proper guilt, for that might justly have passed beyond

our grave; if the sin had passed be∣yond a metonymie, or a juridical, external imputation. And of this God and Man have given this fur∣ther testimony; that as no man e∣ver imposed penance for it; so God himself in nature did never for it afflict or affright the consci∣ence, and yet the Conscience ne∣ver spares any man that is guilty of a known sin.

Extemplo quodcunque malum commit∣titur, ipsi Displicet Authori,

He that is guilty of a sin shal rue the crime that he lies in

And why the Conscience shall be for ever at so much peace for this sin, that a man shall never give one groan for his share of guilt in Adams sin, unlesse some or other

scares him with an impertinent proposition; why (I say) the Con∣science should not naturally be af∣flicted for it, nor so much as na∣turally know it, I confesse I can∣not yet make any reasonable con∣jecture, save this onely, that it is not properly a sin, but onely me∣tonymicall and improperly. And indeed there are some whole Chur∣ches which think themselves so little concern'd in the matter of Original sin, that they have not a word of it in all their Theology: I mean the Christians in the East∣Indies, concerning whom Fryer Luys de Urretta in his Ecclesiastical story of AEthiopia, saies, that the Christi∣ans in AEthiopia, unde the Empire of Prestre Juan, never kept the imma∣culate conception of the Virgin Ma∣ry [no se entremetieron enessas Teolo∣gias del peccado Original: porque nun∣ca tuvieron los entendimientes may

metafisicos, antes como gente afable, benigna, Uana, de entendimientos conversables, y alaguenos, seguian la dotrina de los Santos antiguos, y de los sagrados Concilies, sin disputas, ni diferencias] nor do they insert into their Theology any propositions concerning Original sin, nor trou∣ble themselves with such Metaphy∣sical contemplations; but being of an affable, ingenuous, gentile com∣portment, and understanding, fol∣low the Doctrine of the primitive Saints and Holy Councels without disputation of difference, so sayes the story. But we unfortunatly trouble our selves by raising ideas of sin, and afflict our selves with our own dreams, and will not beleeve but it is a vision. And the height of this imgination hath wrought so high in the Church of Rome, that when they would do great ho∣nours to the Virgin Mary, they were

pleas'd to allow to her an immacu∣late conception without any Ori∣ginal sin, and a Holy-day appoin∣ted for the celebration of the dream. But the Christians in the other world are wiser, and trou∣ble themselves with none of these things, but in simplicity, honour the Divine attributes, and speak nothing but what is easy to be un∣derstood. And indeed religion is then the best, and the world will be sure to have fewer Atheists, and fewer Blasphemers, when the un∣derstandings of witty men are not tempted, by commanding them to beleeve impossible articles, and unintelligible propositions: when every thing is believed by the same simplicity it is taught: when we do not cal that a mystery which we are not able to prove, and tempt our faith to swallow that whole which reason cannot chew.

One thing I am to observe more, before I leave considering the words of the Apostle. The Apo∣stle here having instituted a com∣parison between Adam and Christ; that as death came by one, so life by the other; as by one we are made sinners, so by the other we are made righteous; some from hence suppose they argue strongly to the overthrow of all that I have said; thus: Christ and Adam are compared, therefore as by Christ we are made really righte∣ous: so by Adam we are made really sinners: our righteousnesse by Christ is more then imputed, and therefore so is our unrighte∣ousnesse by Adam•• To this, be∣sides what I have already spoken in my humble addresses to that wise and charitable Prelate the Lord Bishop of Rochester, deliver∣ing the sense and objections of o∣thers;

in which I have declared my sense of the imputation of Christ's righteousnesse; and be∣sides, that although the Apostle offers at a similitude, yet he findes himself surprised, and that one part of the similitude does far ex∣ceed the other, and therefore no∣thing can follow hence; but that if we receive evil from Adam, we shall much more receive good from Christ; besides this I say, I have something very material to re∣ply to the form of the argument, which is a very trick and fallacy. For the Apostle argues thus, As by Adam we are made sinners, so by Christ we are made righteous; and that is very true, and much more; but to argue from hence [as by Christ we are made really righte∣ous, so by Adam we are made re∣ally sinners] is to invert the pur∣pose of the Apostle, (who argues

from the lesse to the greater) and to make it conclude affirmatively from the greater to the lesse in matter of power: as if one should say: If a childe can carry a ten pound weight, much more can a man: and therefore whatsoever a man can do, that also a childe can do. For though I can say, If this thing be done in a green tree, what shall be done in the dry? yet I must not say therefore, If this be done in the dry tree, what shall be done in the green? for the dry try of the Crosse could do much then the green tree in the Garden of Eden. It is a good argument to say; If the Devil be so potent to do a shrewd turn much more powerful is God to do good: but we cannot con∣clude from hence, but God can by his own meer power, and plea∣sure save a soul; therefore the

Devil can by his power ruine one: In a similitude, the first part may be, and often is, lesse then the se∣cond; but never greater: and there∣fore though the Apostle said, as by Adam &c. So by Christ &c. Yet we cannot say as by Christ, so by Adam: We may well reason thus. As by Nature there is a reward to evil doers; so much more is there by God; but we cannot by way of conversion, reason thus; As by God there is an eternal re∣ward appointed to good actions; so by Nature there is an Eternal reward for evil ones. And who would not deride this way of ar∣guing. As by our Fathers we re∣ceive temporal good things; so much more do we by God: but by God we also receive an immor∣tal Soul; therefore from our Fa∣thers we receive an immortal bo∣dy.

For not the consequent of a hypothetical proposition, but the antecedent is to be the as∣sumption of the Syllogisme; This therefore is a fallacy, which when those wise persons, who are un∣warily perswaded by it, shall ob∣serve, I doubt not but the whole way of arguing will appear uncon∣cluding.

Object. 6. But it is objected that my Doctrine is against the ninth Article in the Church of England; and that I heare Madam does most of all stick with your Ho∣nour.

Of this Madam, I should not now have taken notice, because I have already answered it in some additional papers, which are al∣ready published; but that I was so

delighted to hear and to know that a person of your interest and Honour, of your zeal and pru∣dence, is so earnest for the Church of England, that I could not pass it by, without paying you that regard and just acknowledgment which so much excellencie de∣serves. But then Madam I am to say, that I could not be delighted in your zeal for our excellent Church, if I were not as zealous my self for it too: I have often∣times subscribed that Article, and though if I had cause to dissent from it, I would certainly do it in those just measures which my duty on one side, and the inte∣rest of truth on the other would require of me; yet because I have no reason to disagree, I will not suffer my self to be supposed to be of a Differing judgement from

my Dear Mother, which is the best Church of the world. Indeed Madam, I do not understand the words of the Article as most men do; but I understand them as they can be true, and as they can ve∣ry fairely signifie, and as they a∣gree with the word of God and right reason. But I remember that I have heard from a very good hand, and there are many alive this day that may remember to have heard it talk'd of publickly, that when Mr. Thomas Rogers had in the yeer 1584. published an ex∣position of the 39. Articles, ma∣ny were not onely then, but long since very angry at him, that he by his interpretation had limited the charitable latitude which was al∣lowed in the subscription to them. For the Articles being fram'd in a Church but newly reform'd, in

which many complied with some unwillingnesse, and were not wil∣ling to have their consent broken by too great a straining, and even in the Convocation it self so many being of a differing judgement, it was very great prudence and pie∣ty to secure the peace of the Church by as much charitable latitude as they could contrive; and there∣fore the Articles in those things, which were publickly disputed at that time, even amongst the Do∣ctors of the Reformation (such were the Articles of predestinati∣on, and this of Original sinne) were described, with incompara∣ble wisdom and temper; and there∣fore I have reason to take it ill, if any man shall denie me liberty to use the benefit of the Churches wisdom; For I am ready a thou∣sand times to subscribe the Article,

if there can be just cause to do it so often; but as I impose upon no man my sense of the Article, but leave my reasons and him to struggle together for the best, so neither will I be bound to any one man, or any company of men but to my lawful Superiours, speaking there where they can and ought to oblige. Madam, I take nothing ill from any man, but that he should think I have a lesse zeal for our Church then himself, and I will by Gods assistance be all my life confuting him; and though I will not contend with him, yet I will die with him in behalf of the Church if God shall call me; but for other little things and trifling ar∣rests and little murmurs I value none of it.

Quid verum atque decens curo, & ro∣go, & omnis in hoc sum; Condo & compono quod mox deprome∣re possim, Nullius addictus jurare in verba Ma∣gistri: Quo me cunque rapit tempestas defe∣ror—

I could translate these also into bad English verse as I do the others; but that now I am earnest for my liberty, I will not so much as con∣fine my self to the measures of feet. But in plain English I mean by rehearsing these latine verses, that although I love every man, and value worthy persons in pro∣portion to their labours and abili∣ties, whereby they can and do serve

God and Gods Church, yet I in∣quire for what is fitting, not what is pleasing; I search after wayes to advantage soules, not to comply with humours, and Sects, and in∣terests; and I am tied to no mans private opinion any more then he is to mine; if he will bring Scripture and right reason from any topic, he may govern me and perswade me, else I am free, as he is: but I hope I am before hand with him in this question. I end with the words of Lucretius.

Desine quâ propter novitate exterritus ipsâ Expuere eo animo rationem, sed magis acri Judicio perpende, & si tibi vera vide∣tur.

Dede manus, aut si falsa est, accinge∣re contrà.

Fear not to own whats said, because 'tis true, Weigh well and wisely if the thing be true. Truth and not conquest is the best reward; 'Gainst falshood onely stand upon thy guard.

The End.

Notes

• * 1.1

  Sueton. in vita. liber.c. 54.
• * 1.2

  Instit. l. 3. c. 23. Sect. 7. Vind. Grat. l. 1. p. 1. di∣gres. 4. c. 3.
• * 1.3

  Disp. 18. Inst. lib. 3. cap. 23. Sect. 23.
• * 1.4

  Lib. 1. ad Bonifac. c.2.
• * 1.5

  Doctr. and Pract. of Repent.
• * 1.6

  Plinius. ep.12.lib.
• * 1.7

  Psal. 56. by Bp. King.
• * 1.8

  Boeth. lib. 3. Metr. 1.
• * 1.9

  1 Kings. 1. 21. Zech. 14. 19. 2 Cor. 5. 21. Isai. 53. 10. Hebr. 9. 28. 1 Kings. 1. 21.
• * 1.10

  Rom. 5. 12. As by one man sinne entred into the world, and Death by sin: and so death passed upon all men, for that all have sinned.
• * 1.11

  13. For untill the law, sin was in the World, but sin is not imputed where there is no law.
• * 1.12

  14. Neverthe∣lesse death reign∣ed from Adam to Moses, even over them that had not sinned after the si∣militude of A∣dam's transgres∣sion, who is the figure of him which was to come.
• * 1.13

  15. But not as the offence, so also is the free gift: for if through the of∣fence of one many be dead much more the grace of God, & the gift by grace, which is by one man Jesus Christ hath a∣bounded unto ma∣ny.
• * 1.14

  16. And not as it was by one that sinned, so is the gift; for the judgement was by one to con∣demnation, but the free gift is of many offences unto justification
• * 1.15

  17. For if by one offence [so it is in the Kings MS. or,] if by one mans offence death reigned by one, much more they which re∣ceive abundance of grace, and of the gift of righ∣teousnesse, shall reign in life by one Jesus Christ.
• * 1.16

  18. Therefore as by the offence of one judg∣ment came upon all men to condemnation: e∣ven so by the righteous∣nesse of one, the free gift came upon all men unto justification of life.
• * 1.17

  19. For as by one mans diso∣bedience many were made sin∣ners: so by the obedience of one shall many be made righteous.