representative is imputed to us 85 CHAP. VI. 1. ORiginall sinne is propagated unto us Originall sinne properly is not in the flesh before the union with the soul 90 2. Bishop Bilson Mollerus Kemnitius and Luther in an errour Bishop Bilsons arguments answered Conception taken strictly by Physicians c. We are not conceived in originall sinne if we respect this conception Conception taken largely by Divines Thus we were conceived in sinne 92 3. A Physicall Tractate of conception clearing the point 97 4. A Discourse touching aborsives and abortives Balthasar Bambach answered The Hebrew vowels not written at first when the consonants were Never any wrote till God had written the Two Tables 98 5. The manner how the soul contracteth originall sinne pointed at Bodily things may work upon the soul 103 6. Righteous men have unrighteous children The contagion of originall sinne is quickly spread 106 7. No sinne or sinnes of any of our parents immediate or mediate do hurt the souls of their children but onely one and that the first sinne of Adam 109 CHAP. VII 1. A Review of the last point Zanchius not against it Bucer and Martyr are but faint and rather negative then positive 112 2. Bucer and Martyr make the state of the question to be voluble not fixt and setled Their objections answered The place of Exodus 20.5 examined 113 3. S. Augustine appealed unto and defended 116 4. God justly may and doth punish with any temperall punishment any children like or unlike unto their parents for their parents personall sinnes 118 5. God doth and may justly punish some children eternally and all temporally for originall sinne whether they be like their parents in actuall aversion yea or no. 121 6. God justly punisheth even eternally wicked children if they resemble wicked parents ibid. 7. God oftentimes punisheth one sinne with another ibid. 8. The personall holinesse of the parent never conveyed grace or salvation to the sonne ibid. 9. God never punished eternally the reall iniquities of the fathers upon their children if the children were holy ibid. 10. No personall sinnes can be communicated The point handled at large against the errour of Bucer and Martyr 123 11. The arguments or authorities for my opinion The new Writers not to be overvalued Zanchius himself is against Bucer and Martyr 133 CHAP. VIII 1. ORiginall sinne came not by the law of Moses but was before it in the world 138 2. God hath good reason and justice to punish us for our originall sinne in Adam Gods actions defended by the like actions of men 139 3. Husbands represent their wives The men of Israel represented the women Concerning the first-born of men and beasts The primogeniture and redemption of the first-born 140 4. The whole bodie is punished for the murder committed by one hand Corporations represent whole cities and towns and Parliaments the bodie of the Realm Their acts binde the whole Kingdome Battelling champions and duellists ingage posteritie 144 5. S. Peter represented the Apostles The Apostles represent sometimes the Bishops sometimes the whole Clergie The Ministers of the Convocation represent the whole Church of England The authoritie of Generall Councels Nationall Synods must be obeyed 147 6. Private spirits censured Interpretation of Scripture not promiscuously permitted An Anabaptisticall woman displayed 149 7. Another woman reproved for her new-fangled book in print Scriptures not to be expounded by anagrams in Hebrew much lesse in English but with reverence How farre the people are to beleeve their Pastours 152 8. Saul represented an entire armie Joshua and the Princes binde the Kingdome of Israel for long time after 183 9. Christ represented us Christ and Adam like in some things in others unlike Christ did and doth more good for us then Adam did harm 184 The Contents of the second book CHAPTER I. Sect. 1. THe question propounded and explained Fol. 1. 2. Armenius or rather his sonne Zoroaster dead and revived ibid. 3. Antillus dead and living again because the messenger of death mistook him in stead of Nicandas Nicandas died in his stead 2 4. A carelesse Christian died and recovered life lived an Anchorite twelve yeares died religiously ibid. CHAP. II. 1. A Division of such as have been raised They all died 3 2. The widow of Zarephath her sonne raised yet died again supposed to be Jonas the Prophet The Shunammites sonne raised not to an eternall but to a temporary resurrection A good and a better resurrection 4 3. Christ the first who rose not to die again 5 4. The man raised in the sepulchre of Elisha arose not to immortalitie ibid. CHAP. III. 1. WHilest Christ lived none raised any dead save himself onely 6 2. The rulers daughter raised by Christ died again ibid. 3. So did the young man whom Christ recalled to life 7 4. Many miracles in that miracle of Lazarus his resurrection ibid. 5. Christ gave perfect health to those whom he healed or raised 8 6. Lazarus his holy life and his second death 9 CHAP. IIII. 1. TAbitha died again 9 2. So did Eutychus 10 3. They who were raised about the Passion of Christ died not again as many ancient and late Writers do imagine Mr. Montague is more reserved ibid. CHAP. V. 1. VVHo were supposed to be the Saints which were raised by such as maintain that they accompanied Christ into heaven 12 2. A strange storie out of the Gospel of the Nazarens ibid. 3. Adams soul was saved Adams bodie was raised about Christs Passion saith Pineda out of diverse Fathers Thus farre Pineda hath truth by him That the sepulchre of Adam was on mount Calvarie so say Athanasius Origen Cyprian Ambrose Basil Epiphanius Chrysostom Augustine Euthymius Anastasius Sinaita Germanus Patriarch of Constantinople ibid. 4. It was applauded in the Church in Hieromes time 13 5. Theophylact thought Adam buried in Calvarie Drusius unadvisedly taxeth the Fathers Tertullian consenteth with other Fathers and Nonnus who is defended against Heinsius 14 6. At Jerusalem they now shew the place where Adams head was found Moses Barcepha saith that Sem after the floud buried the head of Adam 17 7. The Romane storie of Tolus and Capitolium much resembling the storie of Adam ibid. CHAP. VI. 1. HIerom saith Adam was not buried on mount Calvarie Both Hierom Adrichomius and Zimenes say he was buried in Hebron Hierom censured for doubling in this point by Bellarmine 19 2. Hieroms arguments answered 20 3. The Originall defended against Hierom in Josh 14.15 ADAM there is not a proper name but an appellative Arba is there is a proper name of a man Adrichomius erreth in Kiriath-Arbee and the words signifie not Civitas quatuor virorum The citie of foure men New expositions of Kiriath-Arbee ibid. 4. It may signifie as well Civitas quatuor rerum The citie of foure things as Quatuor hominum Of foure men The memorable monuments about Hebron 22 5. It may be interpreted Civitas quadrata quadrilatera quadrimembris quadricollis A citie fouresquare of foure sides
and involved in originall sinne which they either knew not or considered not Lastly when I had taken these pains to frame this chapter in defence of a point which I never held to be questioned it grieved me to heare my ingenious friend so much to defend the new Writers and to dance after the new pipe Candid and favourable expositions I shall love while I live and both use towards others and desire to be used towards me but violent forced farre-fetched interpretations as this hath been I can no way allow For since reformation hath been so sharp-sighted as to finde fault in all things to esteem the Schoolmen as dunses though they are thought dunses that so censure them to account the Fathers as silly old men or as children though they are but babes that admire them not to disregard Provinciall Councels yea Generall Councels as the acts of weak and sinfull men though they are the chiefest the highest earthly-living-breathing Judges of Scriptures controversed which cavils against former times I have heard belched forth by the brain-sick zealous ignorants of our times since we have hissed out the Papists and think they speak against their own consciences when they maintain the infallibilitie and inerrabilitie of the Pope May not Bucer and Martyr erre Must all new opinions needs be true and defended with might and main with wrested part-taking over-charitable defenses rather then a small errour shall be acknowledged If such milde dealing had been used against times precedent we could not have found as some now have done about two thousand errours of the Papists But thus much if not too much shall suffice concerning these men and this matter with this cloze That Zanchius himself in the place above cited saith thus against that new-fangled opinion t Neque enim aliud peccatum in posteros transfusum est quà m quod ipsius quoque fuit Adami fuit enim inobedientia cum privatione justitiae originalis totius naturae corruptione Deinde etiam non propter aliud peccatum nos sumus adjudicati morti quà m propter illud propter quod Adamus Ejusdem enim peccati stipendium fuit mors Illi autem fuit dictum Morte Morieris propter inobedientiam c. For no other sinne was transfused to posteritie then that which also was Adams for it was disobedience with a privation of originall justice and corruption of the whole nature Besides we are sentenced to death for no other sinne then for that for which Adam also was for death was the wages of the same sinne Now it was said to him THOU SHALT DIE THE DEATH for disobedience c. Now let them say if they can that Adam was sentenced to death for any sinne of predecessour or successour or any other sinne of himself but one onely I have maintained and do resolve Death was inflicted for his first sinne onely Therefore by Zanchius his true Divinitie against Bucer and Martyr and their peremptorie defenders Not all not many sinnes of all of many of any of our predecessours but the first sinne onely of Adam is transfused to posteritie nor are they guiltie or condemnable for any other preceding actuall sinne or sinnes of others whosoever O Father of consolation O God of mercies who knowest that every one of us have sinnes personall more then enow to condemne us lay not I beseech thee the sinnes of our fathers or fore-fathers or our own if it be thy holy will to our charge to punish us in this life present or our originall sinne in and by Adam or our own actuall misdeeds to trouble our consciences by despair or to damne us in the world to come but have mercy upon us have mercy upon us according to thy great mercy in Christ Jesus our alone Lord and Saviour Amen CHAP. VIII 1. Original sinne came not by the Law of Moses but was before it in the World 2. God hath good reason and justice to punish us for our original sinne in Adam Gods actions defended by the like actions of men 3. Husbands represent their wives The men of Israel represented the women Concerning the first-born of men and beasts The primogeniture and redemption of the first-born 4. The whole bodie is punished for the murder committed by one hand Corporations represent whole cities and towns and Parliaments the bodie of the Realm Their acts binde the whole Kingdome Battelling champions and duellists ingage posteritie 5. S. Peter represented the Apostles The Apostles represent sometimes the Bishops sometimes the whole Clergie The Ministers of the Convocation represent the whole Church of England The authoritie of Generall Councels National Synods must be obeyed 6. Private spirits censured Interpretation of Scripture not promiscuously permitted An Anabaptisticall woman displayed 7. An other woman reproved for her new-fangled book in print Scriptures not to be expounded by anagrams in Hebrew much lesse in English but with reverence How farre the people are to beleeve their Pastours 8. Saul represented an entire armie Joshua and the Princes binde the Kingdome of Israel for long time after 9. Christ represented us Christ and Adam like in some things in others unlike Christ did and doth more good for us then Adam did harm IT hath been plentifully evidenced that death entred into the world by sinne and that both Adam and we were sentenced to die for one sinne the first sinne onely of Adam onely and not for any other sinne or sinnes of him or any other our remote propinque or immediate parents and that death reigned from Adam to Moses even over them that had not sinned after the similitude of Adams transgression Rom. 5.14 I adde Death shall live fight and prevail though not reigne from Moses unto the end of the world For when this mortall shall have put on immortality then then and not till then shall be brought to passe the saying that is written Death is swallowed up in victory 1. Cor. 15.54 and the last enemy that shall be destroyed is death 1. Cor. 15.26 Aquine on Roman 5. lect 4. thus Because corporall death reigned from Adam by whom originall sinne came into the world unto Moses under whom the Law was given and death is the effect of sinne especially originall sinne it appeareth there was originall sinne in the world before the Law and lest we might say they died for actuall sinnes the Apostle saith Death reigned even over those who sinned not proprio actu as children So he 2. The things themselves then being unquestionable and before elucidated to the full That death is inflicted for originall sinne and that we all and every of us except Christ have contracted originall sinne it followeth justly by the judgement of God that death is appointed unto us for this sinne Tertullian lib. 1. contra Marcion a Homo damnatur in mortem ob unius arbusculi delibationem pereunt jam omnes quì nullum Paradisi cespitem nôrunt Man is condemned to death for tasting of a small
countrey if upon imposed crimes by an appellant the defendant shall yeeld or be overcome in battell b Vâ—imo supplicio punietur cum poena gravi vel graviori secundum criminis qualitatem cum exhaeredatione haeredum suorum omnium bonorum amissione He shall be put to death with a grievous or more grievous pain according to the qualitie of the crime with the disinheriting of his heirs and losse of all his goods Furthermore though he were slain yet the formality of the Common-law proceeding adjudgeth him to capitall punishment that thereby his posterity may suffer the grievous concomitancy of his deserved infamy saith that most learned M. Selden my most courteous and loving friend in his Duello or Single Combat pag. 30. 5. But let us come from the sword where things are cut out with more rigour if not crucltie unto matters Ecclesiasticall and so more civil and peaceable Did not S. Peter stand in stead of all the Apostles when Christ said to him Joh. 21.15 16. Feed my lambes Feed my sheep And again Feed my sheep vers 17. Likewise when Christ said to him Matth. 16.19 I will give unto thee the keyes of heaven and whatsoever thou shalt binde on earth shall be bound in heaven whatsoever thou shalt loose on earth shall be loosed in heaven And when this promise to Peter was promised to the rest of the Apostles also Matth. 18.18 and when both these promises were fulfilled and accomplished as they were after Christs resurrection and not before and authoritie given and by a solemne ceremony exhibited by Christ not onely to S. Peter but to all and every of the Apostles saying Joh. 20.21 c. As my Father hath sent me even so send I you And when he had said this he breathed on them and saith unto them Receive ye the Holy Ghost Whose soever sinnes ye remit they are remitted unto them and whose soever sinnes ye retain they are retained Did not the Apostles represent the whole body of the Ministery unlesse you will fable that in the Apostles dayes they had more need of remission of sinnes then we have now or that Christ loveth not his Church now nor affordeth the like means of pardon and reconciliation as he did in those times But by the same deceitfulnesse of cavillation you may say as well that when Christ brake bread and gave it to his Disciples and said Take eat this is my body and gave the cup to them saying Drink ye all of it none but they might eat or drink the Supper of the Lord. But it is undeniable that when Christ said to his twelve Apostles Luk. 22.19 This is my body which is given for you Do this in remembrance of me he spake it to them as representours of the whole Priesthood onely who onely have power to consecrate the body and bloud of our Lord. Indeed Hierome saith c Quid facit Episcopus exceptâ Ordinatione quod Presbyter non facitâ— Epist 85. ad Euag. What doth a Bishop except Ordination which a Priest doth not as if the Apostles represented the Bishops in that point onley and the Centuriatours acknowledge that the first Bishops after the Apostles were made Bishops by the Apostles and they say no more then is confirmed 1. Timothy 5.22 and Titus 1.5 Act. 20.28 But other Fathers extend the comparison between the Apostles and Bishops to other matters appropriating to the Bishops above the Presbyters the power of Confirmation and divers other things All which though we grant yet no man will deny but for preaching baptizing and especially for consecrating of the Eucharist and Sacerdotall Absolution or Ministeriall Remission of sinnes the Apostles represented not the people in any wise nor the Bishops onely but the universall body of Christs Ministers And do not among us the Right Reverend Arch-bishops and Bishops and the Clergy assembled in the Convocation represent the whole Church of England are not they our Nationall Councel do not their Articles of Religion binde in conscience all and every one of the Church of England as much if not more then Civill laws Nor is there the like humane authority on earth for the setling of our consciences in matters of Scripture or Scriptures controverted or to be controverted as the externall publick breathing voice of a true Oecumenical Councel of the Patriarchs Bishops and choice Divines of the Christian world The essentiall universall Church of Christ is and we must beleeve it is the house of God the Church of the living God the pillar and ground of truth 1. Tim. 3.15 It never erred it cannot erre its iudgement is infallible The Spirit leadeth this Church into all truth Joh. 16.13 Of the Church of God consisting of the faithfull in any one age or time I dare say it never did erre damnably or persisted in smaller errours obstinately but alwayes some truly maintained things necessary to salvation and unto this fluctuant militant part of the Church Christ hath promised to be with it to the end of the world Matt. 28.20 The whole visible Church at no time can fall into heresie but some seek after the truth and embrace it and professe it Subject it is to nesciency of some things and perhaps to some kinde of ignorance but it cannot erre in things necessary nor in lesse matters schismatically with obdurate pertinacy Of the representative Church of Christ in Councels this may be said truly and safely viz. Of the first six Generall Oecumenicall Councels not one de facto erred in any definition of matters of faith Of other lawfull general Councels that may hereafter be called though I will not deny but they may possibly be deceived as they are men and therefore are not free from errability but if such Councels may erre or pronounce amisse cannot coblers yet there is least likelihood of their erring Such Oecumenical Councels have the supremest publick externall definitive judgement in matters of Religion if any oppose them they may not onely silence them but censure them with great censures and reduce them into order Private spirits must sit down and rest in their determinations else do the Councels lose operam oleum What S. Ambrose Epist 32. said of one general Councell d Sequor tractatum Niceni Concilii à quo me 〈◊〉 mors nec gladius 〈◊〉 separare I follow the decision of the Nicene Councel from which neither death nor sword shall be able to separate me I say of all true and generall Councels and of the major part of them who binde the rest without which issue the gathering of Councels yea and of Parliaments also would be ridiculous For though it were a true and just complaint of Andreas Duditius Quinquecclesiensis Episcopus That in the Conventicle of Trent the voices were rather numbred then well weighed yet he doth not he cannot finde fault with that course in a just and lawfull Generall Councel but directeth his complaint against the tyrannicall power of the Pope
The easie things any man may judge of in the more abstruse the voice of the Pastours is to be followed c Quam clavem habebant Legis Dectores nisi interpretationem legis What key had the Doctours of the law saith Tertullian in the same place but the interpretation of the law So the key of interpretation rests in the ministery for things which need interpretation as hard places do though the key of agnition in things unto which their knowledge can aspire is permitted yea commended unto all men and they who withhold this key of knowledge from the people are accursed by Christ Luke 11.52 To the further explaining of my opinion let us consider in a Church corrupted these two sorts of people First the Magistrates either Civil or Ecclesiasticall And we will subdivide them into the Wilfully blinde and the Purblinde Of the first were some Bishops and Nobles and Gentry in Queen Maries dayes who hunted after bloud even the bloud of innocents and strained their authority to the highest Such is now the Inquisition falsly called the holy house with all the chief officers thereof such in the dayes of Christ were divers Scribes Pharisees Sadduces and some Rulers of the people who knowing the truth to be on Christs side by his doing such miracles as no man ever did before did choke and strangle their belief made shipwrack of their consciences resisted the holy Spirit who would neither go into the kingdome of heaven nor suffer others that were entering to go in against whom Christ pronounced wo upon wo Matth. 23.13 c. For they took away the key of knowledge Luke 11.52 and purposely kept the people ignorant and blinde According to their demerits there are reserved for them intima inferni the depths of hell blacknesse of darknesse and the greatest torments thereof without repentance The next tribe or sort are the purblinde Magistracy either Secular or Clergy Such were divers in the dayes of Queen Mary who had learning enough to know that all went not right yet did not vehemently oppose the truth but did swimme with the stream made the time their stern the whole Church turning and returning three or foure times in one age These were seduced as well as seducers Such also at this day are divers in the Papacy more moderate lesse rigid and rigorous concealing some truths they know because they have given up their hearts and beliefs to trust in their Church for such things as they do not know though they have means to learn and capacitie to understand if they would and therefore are faulty Such also were divers in the Jewish Church and State Ye killed the Prince of life saith S. Peter to the people Acts 3.15 And now brethren I wot that through ignorance ye did it as did also your rulers Such were those Pharisees Matth. 15.12 who were offended with Christ of whom Christ saith vers 14. They be blinde leaders of the blinde And if the blinde lead the blinde both shall fall into the ditch d In foveam peecati inferni Into the ditch of sinne and hell saith Hugo Cardinalis on the place e Cùm pastor per abrupta graditur necesse est ut grex in praecipitium ducatur When the shepherd goes by craggie clifts the flock must needs fall headlong and break their necks saith Gregory f Duces praeceptores fovea infernus The guides are the teachers and the ditch is hell saith Faber Stapulensis on the place So much of the purblinde Magistracy Clericall or Laicall in a corrupted Church From the Magistrates in the first place we descend to the people in the second place whom we also divide into their severall ranks and files In the generall they are either learned or unlearned The learned are first such as go against their conscience and practise contrary to their knowledge and belief sailing with winde and tide and because they will be found fault withall by the fewest they will do as the most do Timorous hypocrites they are fearing persecution losse of goods liberty and life more then they fear God who is able to destroy both body and soul for whom is kept the allotment of hypocrites brimstone and fire storm and tempest ignis vermis this shall be their portion to drink without repentance An other sort of learned men professing truth there are in a corrupted Church and each of them forsooth will be a reformer of the publick these despise government are presumptuous self-willed they are not afraid to speak evil of dignities 2. Pet. 2.10 speaking evil of the things that they understand not vers 12. as out of question they understand not all things which in their carping humour they censure people-pleasers ambitious of esteem full of words running as much after their own will as after their consciences hearty enough to draw on danger obstinate enough to provoke death Of these men though they die for some truths yet because they have a mixture of many errours in their intellect perversenesse in their will and ill grounded ill bounded affections wanting those godly endowments of charity before spoken of we may pronounce as the Apostle did They shall utterly perish in their own corruption 2. Pet. 2.12 Such a fellow was he and his like of whom g Anno 1543. Mr. Fox reporteth that when Christ said This is my body interpreted the words to this effect The word of God is to be broken distributed and eaten So when Christ said This is my bloud the blessed words are missensed as if Christ had then said The Scripture must be given to the people and received by them By which forced exposition the seal of our redemption is troden under foot the thrice-blessed sacrament of the bodie and bloud of our Lord is utterly annihilated whereas indeed in the words of consecration there are included verba concionatoria praedicanda words predicatorie and serving for doctrine I will not esteem him as an holy perfect martyr who dieth with such crotchets in his brain such pride in his heart Such an one was Ravaillac who for conscience sake forsooth stabbed the Anointed of the Lord the Heros of our time his naturall Soveraigne Henry the fourth of France He followed his conscience but his conscience had ill guides When he had outfaced tortures and death it self though he thought that he died a martyr if he died unrepentant the powers of hell gat hold upon him Such manner of people were those Jews who in most desperate fashion said His bloud be on us and on our children Matt. 27.25 Do you think they all were wholly ignorant do you think they all swerved against their consciences or rather medled they not in things above their callings were they not too presumptuous Thus though they had the knowledge of some truths and perhaps would have died for them yet their zeal wanted more and better knowledge to have rectified their consciences and they should have called
the male Levites were taken for the male first-born of Israel and at the most righteous massacre of the first-born males of Egypt the Israelites escaped by the bloud of a lambe without blemish a male of the first yeare or a sonne of the first yeare Exod. 12.5 From whence you may see the grosse errour of Cornel. Cornelii à Lapide who thinketh That if a woman had had a daughter first and sonnes after her first sonne had not been her first-born but her daughter because she opened the matrix first when it is evident that if a woman had had many daughters before one sonne yet her first sonne was her first-born in the Law And God saith Exod. 12.24 Ye shall observe this thing for an ordinance to thee and to thy sonnes for ever viz. the ordinance of keeping the Passeover I recollect apply these things thus The men of Israel represented the women The first-born sonne and not the daughter was the Lords due The male Levites were in stead of the first-born sonnes All first-born males were redeemed Women received good by the mens circumcision and by mens redemption which was in one kinde or other whether they were first-born or not first-born And though the devilish superstition of the Turks now circumcise women as Joannes Leo reporteth yet by Gods appointment women were neither to be circumcised nor redeemed but as they were in men and as men represented them 4. Let me come yet nearer to the main purpose The Apostle saith 1. Corinth 12.26 Whether one member suffer all the members suffer with it or one member be honoured all the members rejoyce with it From whence I thus argue As at the committing or deed-doing in murder the murderers hand may be said to will the murder not because there is any will strictly taken belonging to the hand or because there is sinne properly in the right hand which doth but its duty in obeying the souls domineering disposition or dominium despoticum but because the hand is part of that man in whose soul the will was that commanded the murder and because the soul is principium totius individui the fountain from which all members take life and use motion and by the soul the motion was derived to all the other parts of the body So were we and every one of man-kinde willing to commit the sinne with Adam not as if we had been there actually to agree or disagree but as we were parts of him who was the fountain of humane nature which conveyed corruption unto all mankinde Semblably in the punishment though the right hand onely give the blow and actuate the murder yet upon the delinquents apprehension both hands are pineoned both feet fettered the neck is haltered and the whole body rueth it yea soul and all without repentance So though Adam onely sinned that first great sinne yet because he did it representing us Adam alone is not punished for it but we that are bone of his bone and flesh of his flesh all that are members of the first Adam are guilty of the fault and condignely are punished if we be unrepentant For as the divers members of a body are part of the person of one man so all and every man is as it were a part and member of humane nature And thus by the participation of the species more men are one and one more we Adam and Adam was we But let us go out of man himself and look to other fashions of the world in matters politicall Do not the severall men in a Township or Corporation make one body thereof and the whole Corporation is as it were but one man and what a few do is it not the act of all of which he complained who said That Mr. Maior for his own particular was an honest man and so were all the brethren who promised him fairely but because contrary to their promise they pinched upon him the Corporation was a knave Doth not the House of the Commons represent the Body of the Realm in the Parliament time though the thousand part of the subjects be not present and what they enact the absent enact what they deny the absent deny and what immunities and priviledges they obtain for succession as well as for themselves they obtain them and what services tributes subsidies or taxes they yeeld unto all the rest of the Realm must yeeld unto and pay yea by the trust reposed in them they binde or loose the whole Kingdome sometimes in such things as others would never have consented unto and yet must undergo and see performed In the fifth book of the Historie of Portugal the Universitie and Divines of Alcala among other things truely decreed and religiously guided Philip the second towards the attaining of the crown of Portugal in these words saying that When as Common-wealths do choose their first King upon condition to obey him and his successours they remain subject to him to whom they have transferred their authority no jurisdiction remaining in them either to judge the realm or the true successour seeing in the first election all true successours were chosen Every man is considered doubly First as a singular person so onely his own proper actions belong to him Secondly as a member of a society so what the Prince or the whole citie or the greater part do doth concern him For so saith the Philosopher saith Scharpius the Divine Much more did Adam represent our persons when what he willed and performed we willed and performed we being in him as many waters in a fountain all to be corrupted if he were corrupted all to be pure if he continued pure all to live by his righteousnes all to die by his iniquity Furthermore in the famous battell between the three Horatii and the three Curiatii did not they represent both the armies and both the people the Horatii of the Romanes the Curiatii of the Latines Did not their wills their strength their fortune depend on the wills strength and fortune of those combatants did not the Latines fall into subjection by the death of the Curiatii and did not the Romanes thrive and prosper by the valour of their superviving Horatius Yea in the Scripture long before this battell there went out a champion out of the camp of the Philistines Goliath of Gath 1. Sam. 17.4 with a proud challenge and bold defiance Am not I a Philistine and you servants of Saul Then he articleth Choose you a man for you and let him come down to me If he be able to fight with me and to kill me then we will be your servants but if I prevail and kill him then you shall be our servants and serve us It should seem the Philistines referred themselves to his successe for when David had undertaken the duel and when the Philistines saw their champion dead they fought not a stroke they fled And the men of Israel and of Judah pursued wounded and killed them vers 51 52. Yea in our own