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A

DISPLAY

Of

fomédiffer

in

the

manner

of

their

exprefffons)

as

yet

without queftion,

and

thereföre

are

nti.lefs

undoubtedly accounted

tanners

by, or guilty

of

the firft

fin

of

Adam.

I

(hall

not

Phew

their

oppofition

unto

the

truth

m

many

more particulars,

concerning

this article

of

original

fin

:

havingbeen long

ago

moft excellently

prevented

even 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

of

fin:

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

they

make

this

we

call

original fin, no

fin

st

all,

neither i::herent

in

us, nor imputed

aeta m;

norpunilhment truly

fa

called;

fo

becaufe our

chards

faith

direítly, that

it meriteth damnation, I

will

briefly thew, what

they

conceive-

to

be

the

defert thereof

I.

For

Adam

himfelf,

they

affirm, that

the

death threatned

unto

him,

if

he

trafgr

fed

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,

;s

as

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-

davits

was

threatned to

Adam

in

this cómmination

:

and divines, ucril this

nay

ran

find

but

thefe two forts

of

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

the

other, of

the former

; but whereas he

was

created mortal

and fubjeft

to

a temporal

death, the fanflion of

his

obedience wean threatning

of

the utter

diffolution

of

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 death

entred

by

fin ;

that

if

we

had

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

direlly

conducing

thereunto? Farther, that

this death threatned to our firfi

.parents, comprehended

damnation

alfo

of

foul and body for

evermore, and

that

of

their

imaginary diffolution,

there

is

not

the

leall intimatio.a

in

the

word

of

God

;

why

1

confers

they haveimpu-

dence enough in divers places to

beg

that

we

would believe

their

affertions,

but

rever

confidence

enough,

to

venture

once

to prove

them

true. Now they who

make

fo

flight

of

the

defect

of

this

finin Adamhimfel

,

will furely fcarce

allow

it

to

have

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

of

r

yea

we

doubt not to affirm,

that

never any was

fo

damned

faith

Covinus

:

and

that

this

is

not his foie opinion,

he declares,

by

telling

you no

lets

of

his mailer

Arminius

:

(e)

It

is

moll

true,

faith he, that

Arminius

teacheth,

that it

is

perverfely

faid,

that

original

fin

maker

a

manguilty

of

death.

Of

any

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 punifhment

of 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 fire

from

water

:

is

it

becaufe

they are unwilling, by

new naming

it, to

contradift

St.

Paulin

exprefs

terms, never

propofrng

it

under

any

other

denomination

?

Or

if

they

can

get

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 fin

only,

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,

gum

eterna, 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

p

ß.

9. 0.

3.

(e) Deos neminem ob rofuri peccatum

origins reject;

Ppifcop.

drip

p. Tbrf.

3.

de

faEla,