The late Assembly of Divines Confession of faith examined.: As it was presented by them unto the Parliament. Wherein many of their excesses and defects, of their confusions and disorders, of their errors and contradictions are presented, both to themselves and others.

CHAP. VI. Of the fall of man, of Sin, and of the Punishment thereof, examined.

IN this Chapter of mans fall, you have gi∣ven sufficient evidence of it; for, except the first and last Sections, all parts of it are a resemblance of the depraved man (you spake of) sufficiently corrupted: In the second Section these are your words,

By this sin they (that is our first parents) fell from their original righteousness, and communion with God, and so be∣came dead in sin, and wholly defiled in all the fa∣culties of soul and body.

In which words we finde the fruits of the forbidden tree, evil as well as

good, error as well as truth. That they fell from their former communion with God, from some degree of original righteousness, and that they became dead, that is liable to eternal death, we grant you: but that they fell wholly from original righteousness, at the first Act of their Apostacy, or that they presently became so wholly defiled as you speak, are great mistakes. As to the first of these, did not the Image of God in which they were created consist in holiness and righ∣teousness? Now you know habits are not lost by one act or two. Again, the thing that God threatned, was a gradual punishment as well as a certain; In dying, ye shall die. Furthermore, those that fall away from incho∣ated grace, and that renued Image of God (which is not at first so strong and vigorous as Gods similitude was in the first man) though they die, and being in a great decree of languishing are said to be dead; yet they die but gradually & after great debilities, and de∣cay, may be kept alive and recovered, Rev. 3.1, 2. I know thy works, that thou hast a name that thou livest, and art dead. Be watchful, and strengthen the things which remain, that are ready to die: for I have not found thy works perfect before me.

Now as for the second, that they became wholly defiled in all parts and faculties, no Scripture speaks it, nor could it be till the whole Image of God was extin∣guished by contrary corruptions. True it is, that if the Lord had wholly left them to themselves (as he did the rebellious and backsliding Angels) it would have fared no better with them in the end, then you speak of: but the father of mercies was pleased to appear unto them in the cool and declination of the day, be∣fore it was dark night with them, and by his covenant of grace to help them up again.

In the third Section you say,

They being the root of all mankinde, the guilt of the sin was imputed, and the same death in sin and corrupted nature cor∣veyed to all posterity,

descending from them by ordi∣nary

generation; where that they were the root of all mankinde is undoubtedly true: but all the rest of that Section may be justly questioned. And first, that pas∣sage where you tacitely exempt Christ from the impu∣tation of this sin made unto him; for doubtless that, with all other sins of ours, were laid upon him. But secondly, it may be upon good ground hoped, that it, neither was, nor shall be imputed to any of their posterity, who are not the imitators of the same in a∣ctual rebellion; for that just Lord doth not onely forbid the punishing of the children for the iniquity of their parents, even with temporal death, Deut, 24.18. but he swears also by his own life, that he will not do that thing. Ezek 18.1—20. Then what you there affirm in the second place is more improbable then the other; to wit;

That the same death in sin and corrupt nature is conveyed to all their posterity descending from them by ordinary generation, is yet more improbable.

For first, that some men are san∣ctified from the womb, as Jeremiah and John the Baptist were, and the Virgin Mary might possibly be, none will deny. And secondly, that all others are still cre∣ated innocent, in some measure of Gods image, there are not a few Scriptures which seem to testifie it; of which Genesis the 9.6. is one, where the killing of men by a p••ivate hand is forbidden, because in the image of God created he man; which reason will not hold unless man be still so created: For if it were derived or drawn from the first created Adam, who by rebellion against God lost that image, and corrup∣ted himself with all his posterity, it would rather lay a ground that man might now lawfully, or without a∣ny great scruple be killed (as a defaced, corrupt, depra∣ved creature) then that he should be so tenderly spa∣red and preserved. For so Cain apprehended after he had sinned, Gen. 4.14. saying, And it shall come to pass, that every one who findeth me, shall slay me. But to clear the place unto all that seek the truth out of love unto

it; we affirm that this place must needs be ment of all mankinde, where he saith, for In the image of God made be man, because the prepositive article & particle Ha, is pre∣fixed before the noune, Adam, the name of him who is here said to be killed, declaring it to be an appellative name of the whole species, and not the proper name of our first parent, yea, and he that is here said to kill, hath here the same name of Haadam, as well as the person killed, given unto him: where it is said, At the hands of man & at the hands of every mans brother wil I require the life of men. It is therefore evident out of the context that the holy ghost ment it of mankinde in general, and not of the first created Adam, when he saith in the next verse, for In the Image of God created he man; which thing may be yet farther evidenced frō the cōnextion, which all true Logicians observe betwixt the Antece∣dent and the Consequent, which is this; Quia Antece∣dens, sic habet sei deò Consequens est, &c; For they depend as cause & effect, the Antecedent here being the cause, and the Consequent insteed of the effect. The contextion is here confessed by all rational men in that act, ex vi causae existere. Now to apply this to our purpose; if a man must not be killed, because in the image of God he created man, then this reason which is the Antece∣dent must be understood of man in general, or man∣kinde universally, and of every individuum of that spe∣cies, or else this Consequent, that he shall have his blood shed, who sheddeth mans blood verse 6. can have no force of Argument from the said Antecedent, viz, That in the image of God created be man.

The second Scripture that is to be considered is that place Deut. 32.4, 5. where we have two Arguments more to prove Israel, and consequently all men, to be still created innocent. The first is from the perfection of all Gods works, verse 4. He is the Rock, his work is perfect, for all his wayes are judgment: A God of truth; and without iniquity, just and right is he: How then can he which is holy, righteous, and pure, create any thing

that is unrighteous, unclean, or unpure? The second is taken from Gods complaint there against mens per∣sonal fall and corrupting themselves, whom God had not brought forth with any such spots, verse 5. They have corrupted themselves, their spot is not the spot of his chil∣dren, they are a perverse and crooked generation. A third Text asserting mans innocency, is the 8 Psalm, where verse 4, 5, 6. &c. the Psalmist speaks thus of all mankind, What is man, that thou art mindful of him, and the son of man, that thou visitest him? For thou bast made him a litle lower then the Angels; and hast crowned him with glory and honour: which glory lies in the Image of God, 1 Cor. 11.7. For a man indeed ought not to cover his head, foras∣much as he is the image and glory of God: Thus the Psalmist shews that the man is still set in honour, to wit, by his first state of production, though he doth not long re∣tain the same, but falls therefrom, Psal. 49. verse 12. Nevertheless, man being in honour, abideth not: be is like the beasts that perish. So again verse 20. Man that is in honour and understandeth not, is like the beast that perish: But if man had been created so corrupt, as you speak he had not onely been lower then the Angels, but below all creatures here. A fourth place evicting mans upright creation is, Eccles. 7.29. where the Preacher publish∣eth this truth to all the world, to vindicate Gods ho∣nour in mans creation, and to shame the sons of men for their vile Apostacy and degeneration; for This onely have I found, that God hath made man upright: but he hath sought out many inventions, Where it is evident, first out of the context, and then out of the text, that Solomon speaks of all mankinde in their succeeding generations. For first he saith verse 28. after his search into man∣kinde. For such as continued in innocency: One man (to wit Christ) among a thousand have I found, but a women a∣mong all those have I not found. Secondly, in the text it self, first, the word translated man, is in the origional Haadam, the common name of mankinde. And se∣condly, when the wise man comes there to speak of

the fall, he ascribes it not to our first fore-father alone but to the individuals of their posterity, likewise saying, But they have sought out many inventions, to w^ch we might add this, that Solomon needed not to have usherd in this fall & depravement of mankinde with a Lo! or note of wonderment in the begining of this verse, if all men (as you both hold and teach) came so corrupted into the world with the poyson of propagated uncleanness. A fifth place that here stands up for the defence of this innocency, is that of Isa. 1. verse 21, 22. which may be understood aswel of a personal Jerusalem (each one of us being created for an holy City and habitation of God) as of the inhabitants of Jerusalem and Judah, which were the present auditors and object of Isaiahs ministery: How is the faithful City become an harlot? It was full of judgement, righteousness lodged therein, but now murtherers. Thy silver is become dross, thy wine is mixed with water. Unto such a personal Jerusalem as we described, speaks the Prophet Jer. c. 4. v. 14. O Jerusalem, wash thine heart from wickedness, that thou maist be saved: how long shall thy vain thoughts lodge within thee? A fifth place which like an undanted Advocate pleads for God still creating men in uprightness, is that of Isaiah 5.1, 2, 3, 4, 5, &c. My beloved hath a vineyard in a very fruitful Hill. And he fenced it, and gathered out the stones thereof, and plant∣ed it with the choisest vine, and built a Tower in the midst of it, and also made a wine-press therein: and he looked that it should bring forth grapes, and it brought forth wild grapes. And now, O inhabitants of Jerusalem, and men of Judah, judge I pray you betwixt me and my vineyard. What could have been done more to my vineyard, that I have not done in it? Wherefore, when I looked that it should have brought forth grapes, brought it forth wild grapes? Unto which inter∣rogatories the church, if they had believed your doctri•• might have answered thus: Thou mightest have done much more for thy vineyard then thou hast done, if thou hadst created us all in Gods Image, as thou didst our first parents, a thing very easie unto thee: And how

wouldest thou, O wise and righteous Lord, expect that we should bring forth any other fruit but wild grapes, since by our depravation derived from our first parents we are a meer wild vine. But as the choisest vine with which God planteth his vineyard, is Christ from our creation planted in us, being called Ja. 1.21. The ingrafted word which is able to save our souls; so this vineyard is our heart or inward man, into which al are hired, or sent by the Lord to work therein, & to keep & dress the same from the 3. unto the 11 hour, yet some at one hour and some at another are more excited to labour therein Matth. 20.1, 2, 3,—16. And the wickedness which by our fall from God, we have brought in and planted, is the vine of Sodom (that is of their secret or foundati∣on) of which the Lord complains, Deut. 32.32. For their vine is of the vine of Sodom, and the fields of Go∣morrah, their grapes are grapes of gall, their clusters are bitter. A seventh place which lets his voyce be heard without fear, is that of Jeremiah 2.21. where the Lord justifies himself, but justly blameth Israel. Yet I had planted thee a noble vine, wholly of a right seed: How then are thou turned into the degenerate plant of a wild vine unto me? Now the whole nation of Israel was yet never thus planted any other way, but by an upright creation: for they were not all made such by way of regenerati∣on in any age or generation which was heretofore. Eighthly, when God by the same Prophet expostu∣lates with them about their falling from him and not rising again and returning, chapt. 8. verse 4, 5. doth not the Lord implie that they once stood before they fell: yea, and that they had not yet lost all abilitie of re∣turning, when by precedent grace they where excited thereunto. Moreover, thou shall say unto them, Thus saith the Lord, shall they fall and not arise? Shall he turn away, and not return? Wherefore is this people of Jerusalem slid∣den back, by a perpetual back sliding? They bold fast deceit, they refuse to return. Ninthly, the Lord in Hosea chapter 3. verse 9. laies Israels destruction upon her self, and

not upon her first parents. O Israel thou hast destroyed thy self, but in me is thy help: and so he doth their fall like∣wise, chapter 14. verse 1. O Israel return unto the Lord thy God, for thou hast fallen by thine iniquity.

Tenthly, doth not our Saviour declare the state of children both to be innocent and blessed, when first he makes it terminus, ad quem, unto which in our conversion and regeneration we must return, and then tels us that the kingdom of Heaven belongs unto such, and is replenished with such, saying, Matth. 18.3. Ve∣rily I say unto you, except ye be converted, and become as little children, ye shall not enter into the Kingdom of Heaven. And again Matth. 19.1••. he saith, Suffer little children to come unto me, and forbid them not, for of such is the Kingdom of Heaven.

Eleventhly, doth not the Apostle Paul remove not onely from children malice, but all evil of iniquity, when he would have the Corinthians in that behalf con∣formed unto them, 1 Cor. 14.20. saying, Brethren be not children in understanding: Howbeit, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in malice or iniquity be children, but in understanding be perfect, or of a ripe age.

Lastly, to omit many other Scriptures which might be produced upon this account, the Apostle James af∣firms that men are still created after Gods Image, chap. 39. saying, Therewith (to wit, with the tongue) bless we God, even the Father, and therewith curse we men, which are made after the similitude of God. If it be here ob∣jected, that the Apostle here ment onely such as were regenerate; we reply these three things. First, that the verb here used signifies to create or make, but to create or make, but not to regenerate without some other exprssion in the text so to limit it. Secondly that the Saints to whom St. James did now write, do not use to curse each other. Thirdly, without doubt the ho∣ly Apostle and Disciple of Christ here restraining and reproving the cursing of men, would make his re∣straint as large as his master did, who would have us

to love all mankinde, even our enemies, and not curse, any of them, but to bless and benefit them all herein following the example of our Hevenly Father, Mat. 5.44.45. But I say unto you, love your enemies, bless them that curse you, do good to them that hate you, and pray for them that dispitefully use you, and persecute you, that ye may be the chil∣dren of your Father which is in Heaven: For he maketh his Son to rise on the evil, and the good, and sendeth rain on the just and on the unjust.

It is all mankinde therefore that James would ex∣empt from being cursed, and consequently no less number that are made after Gods Image.

Thus we have proved, that neither the guilt of our first parents sin was imputed, nor their spiritual death in sin and corrupted nature was conveyed to all their posterity, or to any one of them by ordinary gene∣ration, contrary to your assertions in your third Se∣ction.

And though this your doctrine hath gone from hand to hand, a long time by tradition, yet neither did the Scribes and Pharisees, nor yet the Disciples of Christ, and much less Christ himself hold forth any such do∣ctrine, nor were any of them leavened with this opini∣on of yours, and your long mistasten predecessors; for the Pharisees with the Jewes, being highly displeased with him who was born blind, and whose eyes Christ had opened for defending his Saviour and blessed Oc∣culist, said thus unto him, John 9.34. Thou wast altoge∣ther born in sin, and dost thou teach us? Whence it is evi∣dent that they did neither conceive all men in general, nor yet themselves to be by propagation conceived and born in sin. And when Christs Disciples asked him saying, John 9.23. Master who did sin, this man or his pa∣rents, that he was born blinde? Jesus answered, neither hath this man sinned nor his parents: but that the works of God should be made manifest in him. Where according to your doctrine our Saviour should have answered positively; that both he and his parents with all his

progenitors, even as far as Adam, had sinned, and were all, as many descended from Adam by ordinary generation from one generation to a∣nother, conceived in sin, and brought forth in iniquity. But our Saviour taught no such do∣ctrine, nor did his Apostles (when rightly un∣derstood) hold forth any thing that tends this way more then the Prophets their Predecessors, or the Prince of the Prophets, their Master did; in which point all are silent, if not cleerly oppo∣site unto you: The Lord commanded by Moses, that Cities of fefuge should be set apart in all the coasts and habitations of Israel for such per∣sons to flee to, as had slain any man at unawares, that the avenger of blood should not slay the innocent with a temporal death, Deu. 19. &c. And will the Lord pursue the innocent seed of A∣dam; and hold them guilty for their Fathers sin perpetrated ere they were born? yea, will he himself be the avenger of the blood against these innocents; Amaziah is commended for his justice (and his obedience in that behalf, to the Law of the Lord) in not slaying the sons of those that murderd his father Joash, but only the fathers that did the Villany, 2 Ki. 14.5, 6. And wil ye Brethren father upon God the fountain of all justice, and the Father of mercies, a cruelty forbiden in his own Law, Deuteronomy 24.16. who was so far from destroying the infants of Nineveh (though but an handful compared to the vast harvest of Adams posterity) that he spa∣red the whole Cities, mainly, upon that ac∣compt, next after the peoples repentance, as he

declares unto Jonas who was not a little displea∣sed to see; by this means his prediction contra∣dicted or come to nothing, Ionah 4.10, 11.

But having here vindicated the justice and mercy of the Lord from this your putative most putid im∣putation of the first Adams sin to all his succeeding off∣spring, as also derived innocency and righteousness in some measure from God, the true Author of it, in∣stead of propagated corruptiō to the ensuing generati∣ons: let us now come to answer such objections as seem to stand in our way or the passage of others, who are willing to be brought to the knowledge, and imbrace∣ment of the truth.

First here it is objected, that the Lord saith, Gen 8, 21. The imaginations of mans heart, are evil from his youth. An∣swer, Even as Esau or Edom though he had a birth right yet sold it in his youth to satisfie some strong desires kindled in him: So men though created innocent, do in the time of temptation and tryal, too often and too soon yeeld unto the temptation, and sell or forfeit, that their innocency and birth right, and so their ima∣ginations become evil from their youth, but are not so from their birth unless you here understand a spiri∣tual, conception and birth in sin, by our personal fall.

Object. 2. Job saith chap. 11.4. Who can bring a clean thing out of an unclean? not one. Answer, Job here con∣fesseth that himself was unclean, and that ever since his personal fall: and therefore he of himself could not bring forth an obedience or righteousness that was clean and pure: no nor the adaequate fruits of righte∣ousness, which might pass for such before the Lords judgement of a long time, though he was holpen by grace, for grace is not had all at once.

Object. 3. Job 15.14, 15, 16. Eliphaz speakes thus, What is man that he should be clean? and be that is born of a woman, that he should he righteous? Behold he puteth no trust

in his Saints, yea the heavens are not clean in his sight, How much more abominable, and filthy is man which drinketh ini∣quity like water? Answer, this is an hy perbolical speech of his tending to the further accusation of Job, whom he had more then sufficiently; yea, very unjustly charged before. For first, God doth put trust and confi∣dence in his Saints and Angels, whom he dayly em∣ployeth. Secondly, The heavens and all other crea∣tures, as they come out of the Creators hands, are pure and good in his sight. And thirdly, though some men are so accustomed to sin, that they have contracted an hypodropical chirst thereunto, yet neither Job of whom he means all this in hypothesie, nor any other of the Saints upon earth do drink iniquity like water: But suppose all men did so, yet it doth not from hence follow that we are all so deeply tainted, and corrupt∣ed by sin drawn from Adam our first parent: For as he corrupted himself by his personal Lapse & disobe∣dience, so may any other man, and so doubtless do all lapsed men do likewise. See Psal. 14.2, 3. The Lord looked down from heaven upon the children of men, to see if ther were any that did understand, and seek after God. They are all gone aside, they are all together become filthy: there is none that doth good, no not one. Of this fall and corruption Pilagius unmindfull in pleading mans ability, in and of himself still, to keep and fulfill the law which Saint Austin grants ought to be done by grace, not by corrupt nature. The like answer we give to those words of Bildad, Job. 25.4, 5, 6. How then can man be justified? or how can he be clean that is born of a woman? behold even to the M••on and it shineth not, and the Stars are not pure in his fight? How much less, man that is a worme, and the son of man who is a worme; for as it must be granted that man since his fall cannot by himself be either made just or clean; so it is false that the Moon and Stars are not pure in Gods sight. Thus Jobs friend would make good their unjust charge against him, with false principles, and glarifie God with lies, for which he is afterwards

justly displeased with them, as he is with all other that plead for him in a wicked way.

Job 42.7. The Lord said to Eliphaz the Temanite, My wrath is kindled against thee, and against thy two friends: for ye have not spoken of me the things that as right, my servant Job hath.

Object. 4. David saith, Psal. 51.5. Behold I was shapen in iniquity, and in sin did my mother conceive me, which words seem expresly to speak of his conception and birth in the corruption by you set forth. Answer, we would first gladly know of you, whether it be not Davids scope in this confession, to aggravate his sin; But if he here pleadeth the inevitable corruption of nature, which you hold forth his words, will be found a meere extinuation of his offences, if not a throwing of all or most of the blame upon God, who had brought him forth so corrupt, & so averse to all good, and so propense to all evil, and that without hope of an absolute cure, while he was in this world. Secondly for the clearing of the truth, let us first consider, whether David had no other parents but Jesse and his wife, and then if he had which is the mother that he here speak of. As to the first, besides our natural parents we have spiritual Fa∣thers and mothers, whether for our begetting in the evil and iniquity, or for our regeneration in grace and goodness. Concerning our procreation in sin, our Saviour speaks thus unto the Jewes, Iohn 8.44. Ye are of your father the devil, and his lusts will ye do. Now this father makes use of a twofold mother to beget men in wickedness, besides their own lust, which when it is intised and drawn away by temptation, conceiv∣eth and bringeth forth sin, Jam. 1, 14, 15. The first is the lying word, and promises with which he deceiveth men as he did Eve, saying, Gen. 3.4, 5. Ye shall not dye, for God doth know that in the day ye eat thereof, then your eyes shall be open••d, and ye shall be as Go••s knowing good and evil.

The second is the false Synagogue which through Sa∣tans help begets men in a false faith, religion and wor∣ship. Thus the Lord speaks to Ammi or his own people which were in the false Synagogue of Israel, or the 10. tribes, Ho. 2.1, 2. Say unto your brethren Ammi, and to your si∣ster Ruhama, plead with you mother, plead, for she is not my wise, neither am I her husband, let her therefore put away her whoredoms out of her fight, and her adulteries from between her breasts, &c.

On the other hand in the work of the new birth, as God is our father, so the word of truth is our inward mother, & Jerusalem or the Church which is be∣gotten from above, is our outward spiritual mo∣ther, Ja. 1.18. Of his own wil begat, he us with the word of truth that we should be a kinde of first fruits of his creaturs, Gal. 4.26. But Jerusalem which is above is free, which is the mother of us all: Come we now to enquire which of these mothers, David here speaks of: Not of his na∣tural mother doubtless, for as his father Isai (which signifies a gift) was a pious man in Israel; so no doubt is to be made, but his mother was a godly matron: and being both of them well grown in grace ere they begot this their youngest son, they were more likely to convey grace and holiness, if that be communicable then sin unto him, since at this age they must needs be well grown in goodness and very mortified persons: But that it was the lye or lying promises of Satan with the folly therein contained, by which he was shapen in iniquity, and conceived in sin (as our first parents were, and all their faln posterity have been since procreated) no man of wisdom will doubt: And this is here the more evident to

be Davids meaning, because in the next verse following, he by way of opposi∣tion (having now hope after his late fall to be holpen up again) speaks of a new Spiritual Father and Mother, saying, verse 6. Behold thou desirest truth in the inward parts, and in the hidden part thou shalt make me know wisdom. which wisdom is a mother, and hath her children, Mat. 11.19. But wisdom is justi∣fied of her children: as the lie and folly, or Beli∣al, hath her brood likewise, unto whom the Lord speaks thus, Isai 57.3. But draw near hither ye sons of the Sorceress, the seed of the A∣dulterer and of the whore,

So we read often of lying children, or the sons of the lie, and of the sons of Belial; yea, Da∣vid himself attributes his sinnes to his folly, 2 Sam. 24.10. saying, I have done very foolishly. Of these two Solomon speaks thus, Prov. 14.8. The wisdom of the prudent is to understand his way, but the folly of fools is deceit, and Prov. 15.21. Folly is joy unto him that is destitute of wisdom, and the Apostle saith the like, Gal. 3.1.

5. Objection: It is said Psal. 58.3. That the wicked are estranged from the womb; they go astray as soon as they be born, speaking lies.

Answer, First we may here take notice that the Pro∣phet speaks not this of all men, but of the wicked onely. Secondly, it must needs bee the womb and birth of iniqui∣tie, and not the natural birth of which he here speaks: For otherwise how can men go astray, or speak lies so soon at they are born.

The 6. Objection, Ezek. 16.3. The Lord speaks thus unto Jerusalem, Thy birth and thy nativity is of the land of Canaan; thy Father was an Amorite, and thy Mother an Hittite.

Answer, The Lord doth not here upbraid the Jews with the corruption derived from our first parents, but with wicked poslutions learned from the Canaanites: although the name Amorite serves fitly to represent the Divel, with his lying promises; for it signifies a vain-talker, or man of words, as the name Hittite sets forth the soul that is prostrate to him.

The 7. Objection. Paul confesseth thus much concern∣ing himself, and the Jewes, Ephes. 2.3. Among whom we all likewise had our conversation in times past, in the lusts of the flesh, serving the desires of the flesh, and of the minde, and were by nature the children of wrath as well as others.

Answer, it is one thing to be sinners from our first Na∣tivitie, and another in time to become the children of wrath by our personal fall, and actual disobedience, which also coming to pass in our natural man, and by his desault, we may truly be said by nature to be the children of wrath; especially when sin by custom becomes a second nature unto us. Yet doth the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, here translated by nature, import no more but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is re∣ally and truly such by disobedience, as the same word sig∣nifies Galat. 4.8. Howbeit when ye knew not God, ye did sert vice unto them which by nature are no Gods.

The 8. Objection. But the grand objection which our opposites bring, is that of Rom. 5.12. &c. where it is said, That by one man sin entred into the world, and death by sin, and so death passed over all men, for that all have sinned.

Unto which we first answer in the general. That this Chapter seems to be one of those places unto which Saint Peter aludes. 2 Epist. 3. Chap. vers. 16. saying, In which to wit the Epistles of Saint Paul) are some things hard to

be understood, which they that are unlearned and unstable, wrest as they do the other Scriptures to their own destruction. For here are seven things rightly understood by few, but per∣veretd by many.

First the Justification of faith, whereby we have peace with God, verse 1.

Secondly, the time of our small strength in the natural man when we first fell through the power of temptation, & Christ dyed in us, and for us, v. 6.

Thirdly, the love of God then in letting his Son die for us, and not destroying us, v. 7, 8.

Fourthly, the bloud of Christ through which we are ju∣stifie by faith, v. 9.

Fiftly the death of Christ, or rather his like death through which we are reconciled to God, v. 10. Of all which we shall speak in their due places.

Sixthly, that one man Adam, in us, through whose dis∣obedience all are made sinners.

And lastly, That one man, Christ in us, through whose obedience many shall be made righteous; which two A∣dams are not onely paralleled and opposed here with their fruits and effects, but in many other Scriptures likewise, whereof take these few.

John. 1.13. Which were born not of bloud, nor of the will of the flesh, nor of the will of man, but of God. John 3.6. That which is born of the flesh, is flesh: and that which is born of the spirit, is spirit. 1 Cor. 2.14, 15. For the natural men percei∣veth not the things of the spirit of God, for they are foolishness unto him. Neither can he know them, for they are spiritually discerned. But the spiritual man discerneth all things, but is dis∣cerned of none. 1 Cor. 15.22. For as in Adam all die, so in Christ shall all be made alive, and verse 45, 46, 47, 48, 49. As it is written, the first man was made a living soul, but the second Adam was made a quickening spirit; Hewbeit that was not first, which is spiritual, but that which is natural, and then that which i•• spiritual. The first man is of the ••••rth earthy, the second m••n is the Lord from heaven: as is the earthy, such are they that are

earthy, and as is the heavenly, such are they that are heavenly: and as we have born the image of the earthly, so must we bear the image of the heavenly, &c.

More particularly we answer, That this one by whom sin entred into the world, is not meant our first parent A∣dam, but our own earthy or natural man, which is called Adam, and Edom from the earth of his foundation. For the apostle shews that Adam our progenitor, was not the o∣riginal or first sinner. 1 Timothy 2.14. For Adam was not deceived, but the woman being deceived was in the trans∣gression: according then to your Doctrine the apostle should have said, By one Woman sin entred into the world. But you hear before how Solomon Eccles. 7.29. and the Lord himself, Hos. 14 1. scribe our fall to our selves. This is yet clearer out of the 14. verse, here where the apostle speaks of some who sinned after the similitude of Adams transgression, but makes mention of none that sinned in him; where he had fair occasion to speak of it; yea, if he had been of your belief, he had committed a grievous neg∣lect, totally to omit it in silence.

Secondly, here by the world, into which sin entered, we must understand the world of fallen and corrupt men, as our Saviour doth, Jo••n 3.16, 17. and John 15.17, 18. and not all mankinde as you do, &c.

Thirdly, by death is not meant the bodily death, which doth not presently ensue upon our fall, no more then it did upon our first parents; but a death unto righteousness, or the life of innocencie, with the contrary body of sin; and so obnoxiousness to eternal death is hear meant.

Fourthly these words, and death passed upon all men 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are thus to be rendered, in as much, or so far forth as all have sinned: and as Moses in the 14. verse is not he that was the Lawgiver, but the work of the Law drawing us to God, so neither is this man the litte∣rall Adam: For Paul here saith, That death reigned from Adam to Moses, which must be understood neces∣sarily thus; from the fall of our natural Adam, till the work of the Law came: For otherwise the extent of the reign of sin should reach from the first man to the last, and not to Moses onely. Which thing the

13. ver. holdeth out more plainly, that he meant by Mose: the Law. For it is there said, That until the Law, sin was in the world, which must be conceived that until the work of the law, sin is in the world, that is likewise in the faln & corrupted men undiscovered, which is plain from the latter part of the 13 verse, where it is said, sin is not reputed nor regarded, as the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signi∣fies, and so Coverdel translates it, (and not imputed) when there is no Law; for that is false that sin was not imputed when there was no Law extant; for it was imputed to Cain, Gen. 4. and he was punished. So to the old world, and they punished, Gen. 6, so to Babels builders, and they punished, Gen. 11.7.8. so it was imputed to Sodom and Gomorrab, and they punished, Gen. 19. when there was none of Moses law extant; but it is a very truth, that sin is not reputed not regarded, when there is no work of the Law discovering sin unto the man; so St. Paul saith of himself, Rom. 7.9. that he was alive without the Law; and verse v. he saith, he had not known lust, but by the Law, and Rom. 3.20. it is said, that by the Law cometh the knowledge of sin. Thus you see how death raigned from Adam to Moses, yet not from the first individual Adam to Moses, the Law-giver; but in the 2. part of the 14 ver. it is not affirmed that any sinned in the first individual Adam; for he saith, Some finned not after the similitude of Adams transgression over whom (not∣withstanding) death reigned. Now that expression hinteth these two things.

First, Some sinned like Adam, not in Adam; others sinned, not after the similitude of his transgression, but some other way, as after Esau's transgression, Hebr. 18.16, 17. or the like, according to that, Eccles. 7.29. Sure∣ly if the Apostle had beleeved any such thing, as the raigning of death over all men by the first mans sin, he would not have omitted that, and onely mentioned from Adam to Moses; for all may perceive his main designe is from verse 12. to the 15. to set forth the in∣let and extent of deaths reigning over sinners therefore

he would have used the fullest and plainest expression serving to that purpose: but the 19. verse is more plain against universal corruption by the first mans disobedi∣ence; for there the Apostle useth the word many, and saith, by one mans disobediene many (not all) were made sin∣ners. Therefore all fell not in the first individual Adam.

If any yet reply, That (many) in that place is tant' a∣mount and equivalent to the word (all)

We Answer, That then by the same reason, the word (many) in the latter part of the verse must have the same latitude allowed, for the Apostle setteth down a full comparison of equals in that verse: here the verse must be thus interpreted, That as by one mans disobedience, all were made sinners: so by one mans obedience, all are made righteous.

If any yet reply, and say, By one mans obedience all that repent and beleeve are made righteous: then by the same inter retation, By ones mans disobedience all are made sinners; that imitate him, and sin like him, after the similitude of A∣dam's transgressions.

Thus all men may see, there is nothing gained by interpreting the word (many) (by a Synecdoche) for (all) are made sinners by one mans disobedience; for the latter part of the verse must have the word (many) so explained: which to affirm, namely, that (all) are righteous by Christ, by an absolute and uniuersal Ju∣stification, is accounted as detestable an Heresy, as it hath been hitherto, to deny that all and every one to be sinners by the first individual mans disobedience: but grant that the word (many) in both parts of this 19. verse must be explained by the word (all) how clear then without any darkness is the meaning, when it is said, by one mans disobedience, namely, the natural Adam's disobedience all are made sinners, because all that ever sin, sin in that natural Adam; for John 3.9. he that is born of God s••••neth not, neither can he sin, because he is born of God: Hence by the obedience of one, that is, the heavenly Adam, (many) that is (all) are made

righteous according to that, Cor. 15.48. As is the earthy, so are they that are earthy: and as is the heavenly, so are they that are heavenly; and therefore as we have borne the Image of the earthy, by our disobedience, so let us seek to bear the Image of the heavenly; That (as Rom. 5 19.) by one mans disobedience we all may be made righ∣teous.

Thus we hope it plainly appears that no place in the fifth of the Romans asserteth the imputation of the first mans sin to all posterity, though it do affirm that by one man sin entered into the world: which must be under∣stood of the one natural man, or common Adam, in, and upon us all according to that, 1 Cor. 15.22. For, as in Adam all die, so in Christ shall all be made alive. That is, as all die in the earthy Adam (that do die) so all that live, are made alive in Christ the Heavenly Adam.

We come now to answer the arguments brought à simili, whereby you deceive your selves and others.

As first, It is usually said, That Traytors are not onely punished themselves for their Treason, but their posterity also have their blood tainted, and deprived of their inheritance. But we demand by what Law? Is this by Gods Law and Command, that the posterity of a Traytor should be so tainted and deprived, or by mans law, without warrant from Gods Law? If so, That doth not argue God will deal with Adams posterity to taint them for his sin, and deprive them of an inheritance immortal (which the Lord giveth, and not man) for the first mans sin.

But to apply our selves to your simile: We answer, That none but the fathers are punished with death for that sin; their children are onely disinherited of the lands and honours which are hereditary, but are not made uncapable of new: and though all this be done In terrorem, yet it leaves Traytors life and being with manyfold capacities of well being; but you leave a great part of Adams posterity (for his sin by you im∣puted

to them) no hope of salvation; yea, you ex∣pose them to eternal destruction for that same they ne∣ver consented unto, nor could avoid.

Another Objection à simili, is this: That as the so•••• of Achan (Josua 7.24.) perished with him for his sin, so may we justly perish with the first Adam for his sin.

We answer, First, Achan's sons being acquainted with the hidden Treasure, and approving the thest (as it is probable they might) were involved in the fin, and worthy to be partaker of the punishment.

Secondly, It was but a temporal death which his sons suffered, and not an eternal destruction.

Lastly, It is objected, That as young Vipers or Serpents are killed with the old ones: (because we know they have the poysonous nature in them) So may Adams posterity ••e destroy∣ed with him.

We answer, That the similitude cannot hold; for (as we have proved already) Adam's posterity are cre∣ated innocent, yea, righteous still even in the nautral man, besides a spiritual Adam that lieth hidden in all men.

True it is, That by a voluntary fall, and the additi∣on of manifold rebellions, many men (as John calleth them Matth. 3.7.) make themselves a generation of vipers: but they are not so born, by their descent from the first finful Adam.

Thus we need not throw dirt in the face of our first parents, nor transfer the guilt of our fall to those which lived almost six thousand years before us, if we right∣ly understood what we our selves have done; yea, if we understand that one man (before spoken of, Rom. 5.12. to the end of the chapter) to be opposed unto, or pa∣ralleled with Christ in a contrary way or course: then we may conceive, that one man as properly, if not more truely, to be meant of one personal, yet common Adam, as of our first progenitors, to defame him: which will be more fully declared when we speak of Christ the other member of the collation or parallel

in the 5. chapter, that is concerning Christ the Medi∣ator.

We beseech you to pardon this our long aboad upon your third Section, because we know by experience our opposing the tradition of original sin in children, will be most stumbled at and wondered at by them that never surveyed the Scriptures about it.

In your fourth Section you proceed and say,

From this original corruption whereby we are utterly indisposed, disabled and made opposite to all good, and wholly in∣clined to all evil,

do proceed all actual transgressions. Where to your former error of deriving both the guilt of Adams fall, and the corruption of nature to his posterity, you add three more according to the multiplying nature of error.

But first you will not deny that Adam was in the estate of regeneration before he begat any of his children; and what true reason can there be given why grace and the re∣newed Image of God being inherent and connatural, should not be derived to his seed, as well as his corruptions which were not either universal, or perfect in degree, even be∣fore he by grace was renewed again, as we have already proved; but of that enough before.

II. How do you prove that the first fall which we call original sin, whether happening in Adam or our selves, doth presently render us both unable, yea, and altogether indisposed and opposite to any good? For the whole Image of God is not blotted out at once: Doth not the Lord testifie of Jeroboams son-who was sick, That there was some good thing left in him towards the Lord; and therefore he is taken away before that those last sparkes be extinguished, 1 Kings 14.13.

III. As the Image of God is defaced gradually, so corruption is contracted by degrees, so that all men are not corrupted in every part, nor alike deeply corrupted: so Judah by continuance in sin, in process of time, had more polluted her self then Samaria her elder sister, or Sodom her pounger, Ezek. 16, 45, 46, 47. &c.

The last age of the old world upon which the deluge was sent, was more corrupt then any that went before it, and

thereupon it was destroyed. Therefore that which the Lord speaks, in complaint of that age is not equally appli∣cable to all ages, and muchless to all persons; Although that is true of all grown men which the Lord speaks, Gen. 8.21. That the imaginations of mans hears are evil from his youth, that is, from the first times of his fal, for so they then begin to be.

True it is that the great wickedness, which the Psalmist complains of in his enemies, and the persecutors of Gods people, Psal. 14 1, 2. and Psal. 36.1, 2, &c. as also that which Isaiah confesseth to God, Chap. 59.2, 3, 4, &c. is to be sound in too many, and that not alone in those that are meer strangers unto God, but in many members of the visible Church, and therefore the Apostle applies those sayings to the Jews, to prove them guilty of sin and death, as well as the Gentiles Rom. 3.9, 10—But though it must of necessity be granted (which the Apostle affirms there after∣wards, Rom. 3.23) That all both Jews and Gentiles since the fall have sinned and come short of the glory of God: Yet it will not follow from hence that all are alike deeply corrupted as they imply; And this is your second mistake in this Section.

Lastly, Whereas you say in the close of this Section,

That all actual transgressions do proceed from this ori∣ginal corruption,

of which you here speak; It is false undoubtedly. For Satan tempts men to many sins where∣unto they have no previous inclination, and suggests unto some of Gods servants such blasphemies as they abhor: so far are they from being natural or familiar to them: cannot that subtile powerful adversaries now tempt men aswel without corrupt inclinations, as he did our first parents in their innocency?

Lastly, to take a view of your fif••h Section: you do not only affirm gross untruths there, but seem to contradict your selves also.

As first,

That this corruption of nature doth remain in the regenerate during this life;

of which afterwards. And then you adde,

Though it be in Christ both par∣doned and mortified— What do you say brethren?

Is it mortified by Christ, and yet doth it remain?

Secondly, Is it pardoned and yet doth it abide still in us?

For the first of these, must it remain in us all our life time? when then must it be quite purged out? Must it be done in Purgatory hereafter? or must men carry the remainders of sin with them into Gods Kingdom, whereinto no unclean thing can enter? Rev. 21.27. Surely you did not foresee what a world of absurdities would follow hereupon. Must we not be implanted into the similitude of Christs death (his total death) that we may be implanted into the likeness of his resurrection? Rom. 6.5. Certainly as the pattern was not a bare wounding or an half death in Christ, so must our mortification be no less then a full death likewise. Can Christ also be frustrate of the end of his coming? who gave himself for his Church that he might sanctifie and cleanse it with the washing of water by the word, That he might present it to himself a glorious Church, not having spot or wrinckle, or any such thing, but that it should be holy and without blemish, Ephes. 5.25, 26, 27. Since this washing (as the Apostle speaks) must be by the water of the word, surely it must be effected in this life.

Thirdly, Is corruption a thing so well pleasing to God and his Chirst that he will not depart with it or wholly lose the presence and society of it? See 2 Cor. 6.14, 15, 16. For what fellowship hath righteousness with unrighteous∣ness, and what communion hath light with darkness, and what concord hath Christ with Belial? and what agreement hath the temple of God with Idols?

Is not sin and corruption an enemy to Christ as well as death? Now the Apostle faith, That the last enemy which shall be destroyed is death. If death then be the last enemy, then of necessity sin must be destroyed before. But since you are wont to object many things against this: Let us take a view of your objections.

First you say,

That as the Canaanites were left to prove the faith and obedience of the Israelites,

Judg. 3.1. so the Lord in the beginning of our regeneration, leaves ma∣ny corruptions to exercise our faith, love, and obedience likewise.

Answer, It is true, that they are left at the first for that end: But would the Lord have them alwayes to con∣tinue in us? On no: For as the Lord was displeased with

his people Israel for permitting those Nations still to dwel among them when they should have subdued them or cast them out, Judg. 2.1, 2. so will the Lord be highly offended with us if we roote not out these wicked Nations through the help of his Christ, 1 Cor. 15.25. It is certain that David a man after Gods own heart, subdued all the Cana∣anites; so that when Solomon succeeded him, there was nei∣ther enemy left, nor evil occurrent, 1 King. 5.4. And so hath Christ the promise that all his enemies shall be his fool∣stoole, Psal. 110.1. Acts 2: 34. Yea he is given to us for our final deliverance from them and conquest over them, Luk. 1.71. John 3.8.

Secondly, You say, "That corruption is lest to keep us humble least we grow proud.

Answer, If all corruption were purged out, what should be∣come of pride? Are not the Angels and Saints in Hea∣ven most humble?

Thirdly, you alledg that which Salomon speakes, 1 King, 1.48. 's For there is no man that sinneth not.

Answer, peradventure it may be granted that there is no man that ordinarily lived to mans estate who hath not of∣ten sinned (Christ excepted) Howbeit it doth not follow from hence that the regenerate shall always do so; for St. John 1 Epist. cap. 2. ver. 1. writes to the Saints not to sin; see also cap. 4. vers. 17.

Fourthly, You are wont to urge that place, Prov. 20.9. who

can say, I have made my heart clean?

I am pure from my sin?

Answer, First, that kind of interrogation doth not always imply a nullity, but sometimes a paucity onely, as Isa. 53.1. who hath beleeved our report?

Secondly, No man can say, that he hath done this by his own strength.

Fifthly, Some also object that place, Prov. 24.16. the righteous falleth seven times, and riseth again.

Answer, The words following shew that this is to be un∣derstood of affliction, not of sin, which words are these; But the wicked fall into mischief.

Sixthly, That place, Eccles. 7.20. is much insisted up∣on, For there is not a just man in the earth which doth good, and sinneth not; which place may be three wayes answered, and yet the saying hold true.

First, That though there were no such man in Solomons time, being the infancy of the Church, yet after-times might bring forth many such, when a fuller dispensation of grace should come, James 4.6. and Hebr. 11.40. God ha∣ving provided some better things for us, that they without us should not be made perfect.

Secondly, It is not improbable that there hath been no man in any age (Christ excepted) who hath not sinned, or done that which is good continually, as we said before.

Thirdly, There is an Earth of sin and corruption, in which there is no man but sinneth often, Colos. 3.5. Mar∣tifie therefore your members which are upon earth, Fornication, Ʋncleanness, In••rdinate affection, evil concupiscence and cove••ous∣ness, &c. This is that Earth which is opposed to be the Heaven of Gods holiness, Eccles. 5.2. For God is in Heaven, and thou upon the Earth; For the Lord is present in this outward Earth, aswel as we; in this Earth all men sin; but there are some places in the new Testament, also which you oppose us with; as first that Luke 17.10. So likewise you when ye have done all these things, say ye are ••••p ofitable ser∣vents. But this place if well considered, makes more a∣gainst you, then for you; for our Saviour there implyes that we may do all things which are commanded, to wit, through his grace; yet having so done, we are unprofita∣ble servants to God; for, we have done but our duties, and that through grace also, and so have added nothing to the Lord.

But a second, and a grand objection is made out of Rom. 7.14, 15, 16, 17, 18, 19. &c. For the Law (saith the Apostle) is spiritual, But I am carnal, sold under sin.

Answer, Although this place is commonly taken, as if the Apostle spoke here of his own personal and present e∣state, yet it is certain he did not; first, because elsewhere (speaking of that estate) he contradicts what is here spo∣ken by him, as 1 Cor. 4.4. For I know nothing by my self, but here the person spoken of knowes much evil by him∣self; and Phil. 4.13. I can do all things through Christ which strengtheneth me; but he that is here intended, though to will is present with him, yet findes no means or power to do any good: yea, that which the Apostle speaks of his

present estate, chap. 8. of this Epistle to the Romans, verse 2. is directly opposite to what is complained of verse 23, of this 7 chapter; for in that 23. verse the complaint speaketh thus; But I see another law in my members warring against the law of my minde, and bringing me into coptivity to the law of sin which is in my members; Oh wretched man that I am, who shall deliver me from this body of death! But Rom. 8.2. Paul saith, For the law of the Spirit of life in Christ Jesus, hath made me free from the law of sin and death: what can be more contradictory then this last place is to the former? So that of necessity the fist place must be understood of babes in Christ, whom Paul here personates, instructs, and com∣forts; and the latter of his own present condition, and victorie, as Occumenius and others well observe: and what was more usual with the Apostle, then to speak of that which concerns others in his own person, 1 Cor. 4.6. And these things brethren I have in a figure transferred to my self, and Apollos for your sake, 1 Cor. 13.11, &c. When I was a child, I spake as a child, &c.

Thirdly, You alledge against us and this truth, the words which the Apostle speaks to the Galatians, chap. 5. verse 17. For the flesh lusteth against the spirit, and the spirit against the flesh; and these are contrae••y the one to the other; so that ye cannot do the things that ye would: Here say you, the Apostle describes that combat betwixt the flesh and the spirit, which must continue while we endure in the body.

Answer, But where do you read that this conflict must last so long? The Apostle saith a good space before his death, 2 Tim. 47. I have fought a good fight; I have finished my course; I have kept the faith. Were not the Galatians Babes in Christ, so young and weak, that the Apostle had no sooner left them, then they were ready to be drawn away from Christ by the false Apostles? See Gal. 1.6. with 3.1, 2. Now to make their estate the highest pitch & growth of a Christian in this life is, as if we should take the scant∣ling of a child, and conclude that it is the full stature of mankinde, and that no man is or can be of a taller groth.

Fourthly, You object what St. James writes, chap. 3.2.

For in many things we offend all, where you imvolue him and his fellow Apostles in that plural number.

To which we answer, That the Apostle can no more be there implyed, then in the 9 verse, where he saith again, and that plurally, With the same tongue we bless God, even the Father; and, with the same tongue we curse men, which are made after the similitude of God: Was James, or the Apostles now of the number of those that still cursed men? But it is frequent for lenity sake, and in a winning way, for the Prophets and Apostles of Christ to speak in the plural, and sometimes in the sin∣gular number those things which concern not them∣selves, but their hearers onely, Nebem. 5.10. I pray you let us leave of this usury, saith the man of God, who was no wayes guilty of that sin; Isa 59.10. the Pro∣phet speaketh this, We groap for the wall like the blind, and we groap as if we had no eyes.

Lastly, It is objected out of 1 John 1.8. That the Apostle saith directly, If we say that we have no sin, we de∣ceive our selves, and there is no truth in us.

Answer, The same Apostle implyes ch. 4 17. that he and his fellow Apostles were now without sin; Herein is our love made perfect, that we might have boldness in the day of Judgement; because as he is, so are we in this pre∣sent world: There is no fear in love, but persect love casteth out fear. The Apostle therefore speaks the for∣mer words to those that were young in Christ, and yet imperfect, as is evident, chap. 2. verse 1. My little children, these things write I unto you that ye sin not, &c. Yea, he ex∣plains himself so, Chap. 1. verse 10. that he may be safe∣ly taken into the number; If we that say we have not fin∣ned, we make him a lyar, and his word is not in us.

And thus much of your first erroneous proposition in your 5th and last Section: Your other Thesis (where∣in you affirm,

That though this corruption remains in the regenerate during life, yet it is actually par∣doned) is false also,

and contradictory to these ensu∣ing and many other Scriptures; Prov. 28 13. Luke 24.47.

Acts 8.20. Acts 26.18. or, as we shall shall shew at large chap. 11. by Gods assistance.

Now for a conclusion of this last Section, give us leave to propound these Queries unto you; First, whether those ten unbeleeving spies, did not highly displease God, and much hinder, injure and prejudice the people which hear∣kened unto them, who cryed, that there were such Anaki•• in the way, that they could not be subdued by them; and Cities so high that they were walled up to Heaven; and therefore not 〈◊〉〈◊〉 be scaled, Numb. 14. Did not the people (too slothful and averse before to fight the Lords battail against the Cana∣anites) become therethrough wholy unbeleeving, even despairing of victory, and altogether indisposed to the fight enjoyned by the Lord? Were not both they and those their leaders, the unbeleeving guids shut out of Canaan? And are not these things writen for our instuction? See Heb. 4.12. Let us therefore fear least a promise being left us of ente∣ring into his rest, any of you should seem to come short of it, for, to us was the Gospel preached as well as unto them, but the word preached profited them not, being not mixed with faith in them that heard it.