A DISPLAY Of fomédiffer in the manner of their exprefffons) as yet without queftion, and thereföre are nti.lefsundoubtedly accounted tanners by, or guiltyof the firftfin of Adam. I (hall not Phew their oppofition unto the truth mmanymore particulars, concerning this articleof original fin : havingbeen long ago moft excellently preventedeven in this very method, by the way ofantithels to the fcripture, and the orthodox do£trine:of our church, by the famoafly learned mailer Reynolds, in his excellent treatife of the fin - !miners offin: where he hach difcovered their errors, fully anfwered their lophiftiral obje &ions, and inviuciblÿ confirmed the truth from the word of God : only,as i have fñewed already, how theymake this we call original fin, no fin st all, neither i::herent inus, nor imputed aeta m; norpunilhment truly facalled; fo becaufe our chards faith direítly, that it meriteth damnation, I will briefly thew, what they conceive- to be the defert thereof I. For Adamhimfelf, they affirm, that the death threatned unto him, if he trafgrfed the covenant, and due unto him for it, (a) was neither death temporal, f, that before h was fubjef -unto, by the primary confiitution of his nature ; nor yet (itch an eternal death, a, ;sas companied with damnation, or everlaflinq punijhmenr. No ? Why then let as here learn fume new divinity. Chriftians have hitherto believed, that whatfhever may be tom prifed under the name of death together with its antecedents, confequei.rs, and atten- davitswas threatned toAdam in this cómmination : and divines, ucril this nay ran find butthefe two fortsof death in the fcripture, as penal unto men, and properly fo called: and (hall we now be perfwaded that it was neither of there that was threatnedunto Adam ? It muff be fo, if we will believe the Arminian, ; it was neither the one, nor theother, of the former ; but whereas he was created mortal and fubjeft toa temporal death, the fanflion of his obedience wean threatning of the utter diffolutionof his foul and body, or aredu£tion to. their primitive nothing : but salat if a man wili not here take them at their words, but believe according to St. Paul, that deathentred by fin ; that if wehad never finned, we had never died, that man in the ftate of innocency was by God's eonf itution, free even from temporal death, and all things direllyconducing thereunto? Farther, that this death threatned to our firfi .parents, comprehended damnation alfoof foul and body for evermore, and that of their imaginary diffolution, there is not the leall intimatio.a in the wordof God ; why 1 confers they haveimpu- dence enough in divers places tobeg that we would believe their affertions, but rever confidenceenough, to venture once to prove them true. Now they whomake fo flight ofthe defect of this finin Adamhimfel , will furely fcarceallow it tohave any ill merit at all in his poflerity. 2. Whether (b) ever any one were damned for original fm, and adjudged to ever!affing torments, isdefervedly doubted ofr yea we doubt not to affirm, that never any was fo damned faithCovinus : and that this is not his foie opinion, he declares, by telling you no lets ofhis mailer Arminius : (e) It is moll true, faith he, that Arminius teacheth, that it is perverfely faid, that original fin maker amanguilty of death. Ofany death it fhould feem, temporal, eternal or that annihilation they dream of: and he fold true enough, (d) Arminiuo doth affirm it, adding this reafon, becaufe it is only the punifhmentof Adam's aïbusl fm r now what kind of punillrment they make this to be I !hewed you before. But truly I wonder, Peeing they are every where fo peremptory that the fame thing cannot be a fin, and a punifhment ; why they do fo often nick-name this infirmity of nature, and call it a fin, which they fuppofe to be as far different from it, as firefrom water : is it becaufe they are unwilling, bynew naming it, to contradift St. Paulin exprefs terms, neverpropofrng it under any otherdenomination ? Or if they canget a fophiftical elufion for him, is it, left by to doing, çhrifiianslhould the more.plainly dif'cern their berefy? Or whatever other caule it be, in this I am fore they contradi£t themfelves, notwithftanding in this they agree full well, . (e) that God rrjelteth none for original finonly, as Epifcopius fpeaks. And here if . you tell them that the queflion is not (a) Cum de atema morte loqunntur Remonftrantes in hoc do Adams quaflione, non intelQ- gnnt mortem illam, gumeterna, pena fenfus, &c. Rem. Apot. cap. 4. f°1. 57. (a) An ul- ius amino homo, praptes peccanun originis folum damnetur, ac eoarnis cruciatibus addicatur, merits dubirari potel : imp nullum ita damnari afhrmare non vercmur, Car. ad Motin. sap. 9. fog. 5. (o) Verißmum eft, Arminian, docere, gerverfe dici peccatum origins ream m- are mortis, Corvin. ad Men. p. 388. (d) Perverfe heiter peccatum origins, ream facere mortis, quum peccatum illud Arena fit peccati altualis Adami, Armin. Refp. ad pß. 9. 0. 3. (e) Deos neminem ob rofuri peccatum origins reject; Ppifcop. drip p. Tbrf. 3. de faEla,
RkJQdWJsaXNoZXIy OTcyMjk=