them dumb so also to make thy conscience dumb It is judged by Divines to be an exceeding great mercy of God that he hath left a conscience in a man for if that had not some actings there would be no humane societies the world would be like a Chaos as it was at first only conscience is a bridle to men and a curb to their impieties but when this is so corrupted that it cannot do its office though sinnes be committed yet conscience will not accuse will not condemn What hope doth then remain for such an one Conscience is called by Bernard Speculum animae the souls Looking glass by beholding thy conscience thou mayest see what are thy sinnes what are thy duties what is to be repented of what is to be reformed Oh that those who look often into the glass for their bodily faces so as to spie every spot and to mend an hair if it be not handsome would more consult with this spiritual glass their conscience would shew those deformities those corruptions that they are not willing to take notice of onely here is the difference the material glass will faithfully represent what thou art it will not flatter If thou art polluted deformed it will discover thy face as it is it will not flatter thee but conscience is a glass that may be corrupted to make thee appear fairer then thou art but if clean and pure then it will not favour thee But as you see it was with David when he had numbred his people presently his heart smote him such power it will also have over thee This accusation is called smiting because of the strong impression it maketh upon the soul Conscience is also called a Book and the Scripture may intend this as part Revel 20. 12. where at the Day of Judgement it is said Books shall be opened and the dead were to be judged according to what is written in those books One of these books that must be opened and by which men shall be judged is conscience that is the debt-debt-book the dooms-day-Dooms-day-book There is no sinne committed but there it is set down and registred and one day it will be found there though now for the present thou takest no notice of it As conscience is a book so as Bernard said De Inferiori domo All books are to reform this book all other books that are written yea the Bible it self they are to amend this book of conscience This book thou art to read every day yea conscience is not only a book but it 's the Writer the Recorder also Conscience is the souls Secretary or Register and faithfully sets down every sinne Item This day such oaths such lies Item Such a drunken fit Item Such omission of duties Thus conscience should do its work But oh how negligent and sordid is conscience herein What foul acts may be committed and yet not the least sting or gripe of conscience We have a remarkable instance of this in Joseph's brethren when they had so cruelly and bloudily dealt with their brother throwing him in a pit and as to humane considerations ' fully destroyed him yet faith the Text They sate down to eat and drink What presently after such an unnatural sinne to find no Scorpions in their brests as it were but to sit down and eat Genes 37. 25. as if no evil had been perpetrated What an adamant or rock were these mens consciences turned into And is not this the state of many men and that after the commission of such sins which even nature may condemn for And as from the second act which is excusing here we have large matter to treat upon Who can comprehend the length and depth and breadth of the evil of conscience in this very thing To excuse to clear to justifie a mans self Did not conscience thus in the Jews of old Did not conscience thus in the Pharisees Doth not conscience thus in the breasts of all civil and moral men Whence is it that they can say God I thank thee I am not as this Publican I am no drunkard or swearer and therefore bid their souls Take all rest Is not this because conscience is turned into a Camelion to be like every object that it stands by Thus it is with their conscience excusing all they do flattering a man saying His estate is good and secure they are not such sinners as other men whereas if conscience were well enlightned and informed out of Gods Word in stead of excusing it would impartially accuse and condemn Thirdly Conscience is polluted in a further acting which it hath for when application witnessing and accusing will not do then it terrifieth which you heard was smiting Conscience fals from words to blows Acts 2. 37. It is there notably expressed They were pricked in heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it was as if a dagger had been stabb'd into them and thus it did work upon Felix insomuch that it made him tremble Thus it did upon Cain and Judas Now conscience naturally is greatly polluted in this thing for either it doth not at all give any blows or if it do it is with slavish servile and tormenting thoughts that it maketh the sinner runne from Christ and doth indispose him for any mercy and comfort But of this more in it's time Fourthly Conscience hath a further and ultimate work or acting in a man and that is to judge It is a witnesse an accuser and a Judge also There is a Tribunal should be erected in every mans heart where conscience is to sit as Judge and this Court of conscience is daily to be kept This is no more then when Psal 4. we are commanded To commune with our own hearts and be still when we are commanded To search and try our wayes or 1 Cor. 11. To judge our selves that we be not judged This is the great duty which not onely Heathens commended Nosce teipsum and Tecum havita and which another complaineth of the neglect thereof In se nemo tentat descendere but it is very frequently commanded in the Scripture as the foundation and introduction into the state of conversion as a constant duty in persons converted to prevent Apostasie But who is there that doth keep a daily Court thus in himself That which Pythagoras Seneca and Heathens have admired To examine our selves What have I done to day Wherein have I sinned In what have I exceeded This Christians though inlightned by Gods Word are horribly sloathfull and carelesse about When is this examination this scruteny set up When are thy actions thy thoughts called to the barre and judgement given against them Now this judgement of conscience is seen about a two-fold object Our Actions and our Persons our Actions they are to be judged Whether they be agreeable with the Word of God or no Whatsoever thou undertakest and art not perswaded of in conscience as lawfull is a sinne Rom. 14. Whatsoever is not of faith is sinne Now examine thy actions thou
and thereby avoid the temptation to be transported by curious and unnecessary Questions but above all this will prepare to exalt Christ in his Mediatory Office This will be the foundation to build the free and unsearchable riches of Gods grace upon Insomuch that the whole summe of Religion doth consist in the cause of the first and second Adam I shall trouble thee no further only my desire is That the Reader would pass by candidly the Errata he will often meet with in the printing by reason of my distance from the Press as also the mispointings which many times obscure the sense Now the Father of Spirits mould and fashion our hearts according as every divine Truth requireth and make us to gather and hive up Honey from every Flower in his Garden that so our Christianity may not be speculative and from Books only but experimental and savourily affecting the heart which only bringeth hope of eternal life is the prayer of Thine in Christ Jesus ANTHONY BURGESSE Sutton Coldfield Aug. 19. 1658. To the Reader AS for making the Table and prefixing the Contents before the Chapters Sections and Paragraphs of this Book the Reverend Author committed that task to a Friend who desireth the Reader to pardon any failings that he shall discover in them ERRATA PAg. 62. l. 24. for Gnanon r Gnavon p. 68. l. 36. for strictly for r. strictlyâ— largely for p. 69. l. 26. for quantum libet praeferimus r. quantumlibet profecimus l. 27. for cogitate r. cogitata p. 71. l. 40. for because r. â—e because p. 72. l. 18. for are r. were p. 73. l. 14. for reservantur r. reservatur p. 80. l. 13. for ad r. and. p. 82. l. 31. for vorti cordis r. vorticordis p. 85. for coactivum r. coactivam p. 88. l. 27. for Echineips r Echineis p. 92. l. 30. for balbutiri r. balbutire l. 34. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 94. l. 41. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 45. dele to p. 95. l. 16. for is r. it is p. 97. l. 10. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 107. l. 10. for outward r. outwardly p. 121. l. 28. for 〈◊〉 r. ne p. 122. l. 6. for fabula r. tabula l. 8. for imitation r. mutation p. 219. l. 32. for Monasterii Anabaptis r. â—unster Anabaptists p. 221. l. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 225. l. 12. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 286. l. 27. for rei r. 〈◊〉 p. 307. l. 34. for thereby r. there The Analysis of this Book This Treatise of Original Sinne shews 1. That it is by pregnant Texts vindicated from false Glosses 2. What it is both Name especially the Scripture names Thing Privative and Positive 3. How it comes to be communicated with a consideration of the original of the Soul 4. It s Subject of Inhesion General the whole man In particular The Mind Conscience Memory Will. Affections Imagination Body Predication Every one Christ excepted 5. Its Qualities or Adjuncts The greatnesse Of Adam's Actual transgression which is our original imputed sinne Of our Original Sinne inherent in us The Propriety in every one The Activity The Equality in all A Justification of Gods shutting up all under sinne for the sin of Adam 6. The Immediate Effects of it Propensity to Sinne. The Cause of all Actual sins The Combate between the flesh and Spirit in the godly Death Eternal Damnation THE CONTENTS OF THIS BOOK PART I. PRoving the total and universal Pollution of all Mankind inherently through Sinne. CHAP. I. The first Text to prove Original Sinne improved and vindicated viz. Ephes 2. 3. And were by nature the children of wrath as well as others CHAP. II. Of the Name Original Sinne and of the Utility and Necessity of being clearly and powerfully informed about this Subject CHAP. III. Demonstrations of the Naturality of this sinne that we have it by Natural Propagation CHAP. IV. Objections against the Naturality of Original Sinne answered CHAP. V. A second Text to prove Original Sinne opened and vindicated viz. Rom. 5. 19. For as by one mans disobedience many were made sinners c. CHAP. VI. Whether we are sinners by Natural Propagation or by Imitation CHAP. VII Of the Souls inward filth and defilement by Original Sinne. CHAP. VIII That the inward Contagion that we have from Adam's Disobedience is truly and properly a sinne CHAP. IX Objections Answered CHAP. X. A third Text to make good this Fundamental Point improved and vindicated viz. Job 14. 4. Who can bring a clean thing out of an unclean Not one SECT II. A three-fold Uncleanness SECT III. A Comparison between mans moral Uncleanness and Levitical Uncleanness SECT IV. What is comprehended in this expression Uncleanness SECT V. Objections against mans Natural Uncleanness answered CHAP. XI A fourth Text to prove Original Sinne opened and vindicated viz. Psal 51. 5. Behold I was shapen in iniquity and in sinne did my mother conceive me SECT II. Objections answered SECT III. More Advantages accruing from the Belief and Meditation of this Truth SECT IV. That we are to bewail this Original Sinne all our dayes SECT V. Which needed not to have been if Adam had stood SECT VI. We must be humbled for a two-fold Original Sinne and seek from Christ a two-fold Righteousnesse SECT VII The different opinions of men about humiliation for Original Sinne. SECT VIII Repentance may be taken either largely or strictly SECT IX The Difference between godly Sorrow for Original Sinne and for Actual SECT X. Reasons why we must be humbled for Original Sinne. The Contents of the Second Part. SHewing that Original Sinne is and how it is communicated CHAP. I. Of the Name Old-man given to Original Sin Rom. 6. 6. Knowing this that if our old-man be crucified with Christ c. SECT IV. Why it is called Man SECT V. Why it is called Old-Man CHAP. II. Of the Name Law of Sin given to Original Sinne. Rom. 7. 25. But with the flesh the Law of sinne SECT III. Original Sinne compared to a Law in five Respects CHAP. III. Of the Name The Sinne that dwelleth in us given to Original Sinne. Rom. 7. 17. It is no more I but sinne that dwelleth in me CHAP. IV. Of the Epithete Evil is present with us given to Original Sinne. Rom. 7. 21. That when I would do good evil is present with me CHAP. V. Of that Name The Sin that doth so easily beset us given to Original Sinne. Hebr. 12. 1. And the sinne that doth so easily beset us SECT II. What is implied in that expression SECT III. How many wayes Original Sinne is a Burden and an Hinderance unto us CHAP. VI. Of the Name Evil Treasure of the Heart given to Original Sinne. Matth. 12. 35. And an evil man out of the evil treasure of his heart bringeth forth evil things SECT II. How Original
is causally and seminally in the first man so propagated from man to man but this hath deservedly been acknowledged the hardest knot to unty in all this doctrinal truth about original sinne how the soul can come to be polluted if created from God In this Argument The Pelagians did much tryumph and Austin was so puzled with it that he many times confesseth his ignorance at least his doubt in this point yea he saith That he could neither legendo erando or ratiocinando find out how the propagation of original sinne and the creation of the soul could be defended together But of this more in its time SECT II. The great Objections that are against asserting the Souls Creation IT is certain that here are dangerous rocks on both sides for if we say the soul is created then seeing God cannot but make every thing holy he cannot make a sinfull soul how then can it be infected with sinne Again if the soul be created then it was not virtually in Adam then it could not be said to sinne in him because it was never in him for why did not Christ sinne in him but because he was not seminally in him and if the soul was never radically in Adam how can it be polluted is it just with God to punish that with Adams sinne which never sinned in Adam If it be said that the soul when united to the body doth from that receive infection as if pure liquour were powred into a stinking vessel This will not solve but increase the doubt for a vessel indeed may pollute liquour because they are both bodies and so act by a corporall contact but the soul is a spirit and its a rule say they received by all that a body cannot act upon a spirit Besides sinne is properly in the soul and must from that be conveyed to the body The body whie without a soul is not capable of sinne no more then a bruit beast It hath no reason it is under no law how then can that communicate sinne to the soul when it hath none at all it self Thus you see what strong cords here are even that a Sampson can hardly break SECT III. Objections against holding that the Souls come by Generation Multiplication c. THen on the other side if you think that the only way to maintain the propagation of original corruption is to hold that the souls are not immediately created of God but either by generation or multiplication or some other way Then here also are more dangerous rocks for if we hold this we seem to contradict some strong Texts of Scripture that maketh God the immediate giver of the soul Besides we must then necessarily make it material yea though they who hold the traduction of the soul will not grant that consequence yet it cannot be avoided but what is generable is corruptible and so the soul must be mortall and that rule of Aquinas seemeth to carry much evident light with it Quod dependet a materiâ quoad fieri dependet quod existere This rule holds true in every thing else and why should it be denied about the soul if the soul in its beginning depends upon the body it cannot continue seperate from it and so be immortal SECT IV. THus you see there is a veil upon the face of this Doctrine But although modesty and sobriety be necessary in this point as also in the Doctrine of the Trinity and Christs incarnation yet as in them its necessary to search the Scriptures and so farre to improve the light shining from them that we may be able to convince heretical gainsayers Thus it is also in this truth so much knowledge as is not forbidden yea as is revealed in the Scripture let us thankfully acknowledge and humbly yet with diligence and constancy improve against those who by reason of these difficulties would overthrow the fundamental Truth it self we must not for some seeming Objections forsake the clear Texts of Scripture It commonly falleth out that almost in every great and fundamental truth in Religion as the Doctrine of the Trinity the Doctrine of Justification There is some Objection above all the rest that hath more difficulty in it then ordinary and so it is here but let us not be afraid to get Canaan because of some Anakims in the way SECT V. The severall Wayes that learned Men have gone to remove the aforesaid Difficulties TO guid you therefore in this wilderness to it let us consider what are the several waies that many either of learned or of corrupt judgements have said to the clearing of this And First There are and have been some in the Church following Origen who also followed Plato deriving many opinions from him who did thus think to make this truth easy By holding that the souls were created long before the bodies and that upon their evill and sinne committed they were adjudged to be put into bodies and so from hence it is that they say man is so propense to all evill Therefore they will not say That the souls of men are either by traduction or immediate creation and infusion into the body but that they were created long before the body and while preexistent before it they deserved to be put into this dark prison of the body There was one Vincentius Victor according to his name bold and audacious who disliked Austin for his cunctation and deliberation in the point of the traduction of the soul which occasioned Austin to write four Books De origine animae Now this Vincentius he affirmed That the soul was created before the body and did deserve to be made part of that man who is a sinner yea that it did deserve to be made peccatrix a sinner Some have also thought that this was a general received opinion amongst the Jewes and they proove it from that question proposed to Christ concerning the man born blind yea they were Christs Disciples that did make that question so that it seemeth they were still infected with that vulgar error for Joh. 92 They say Master who did sinne this man or his parents that he should be born blind They ask whether the sinnes of the mans parents or his own sinnes made him to be born blind now he could not have any sinnes before he was born unless his soul did preexist before his body and it seemeth the Pharisees concluded that they were his own sinnes for they say ver 34. Thou wast altogether born in sinnes They did not happily mean original sinne for they say sinnes which must be actual sinnes either his own or his parents But this opinion is so wicked and absurd that to name it is enough to refel it and for this monstrous figment might Origen be called Centaurus as well as for others Only two things are to be said to it First If souls for sinnes acted were adjudged to their bodies how is it that the Scripture giveth that command of Increase and multiply how is it
they are brought to believe they are brought out of the bondage of sinne only Justification and such Gospel-priveledges are actually bestowed upon none till they do beleive we have not time to proceed in the discovery of other waies and opinions of the learned to answer this doubt only thus much we have heard that may make us therefore to bewail original sinne that we are in such a dark ignorance that we do but grope about the propagation had Adam continued in integrity he would not have only communicated righteousness to his posterity but they would also have certainly known the manner how but now we are wholly miserable and know not exactly the manner how we know little about the soul so that the soul which only is knowing in man knoweth very little of it self of its nature of its original like the eie that seeth other things but not it self Let us then be more sollicitous about our going out of the world then how we came into it Be more desirous to come out of this pit then to stand wondring how thou didst fall into it dost thou not observe more ready to inquire curiously about the one then daily to pray about the other SECT V. HItherto the expedients thought upon to ease that great difficulty about the propagation of original sinne have appeared very improbable and in some respect very absurd like unwise Chyrurgians not healing but vexing the wound worse We shall now proceed to some more probable ones and dispatch them with convenient speed lest you should think these are such 〈◊〉 upon which no grapes can grow of more difficulty then usefulness although you shall find that even in this wilderness we may meet with Mâ—ona The truth discussed will not only be for doctrinal Information 〈◊〉 doctrinate Application The next therefore that I shall instance in is 〈…〉 of those who hold The soul is not by the immediate Creation of God but 〈◊〉 or multiplication and this they are so confident in That they 〈◊〉 Doctrine of original corruption cannot be maintained unless we affirme so Thus you heard Austin affirming That neither by reading praier or disputing could he find out how one could be defended without the other It is true Bellermine saith That the opinion of the traduction of the soul from the parents doth no way at all either advantage or incommodate the Doctrine of original sinne but that the difficulty will still be as great so also Arminius Thes pri de primo peccato maketh the dispute about the original of the soul in the matter of the propagation of this hereditary defilement unusefull and needless But certainly the clearing of the souls original is very influential into this point especially because we are forced to it by the adversaries of this truth for it seemeth very probable that Austin would readily have believed the immediate creation of every of every soul but that the dispute about original corruption was the remora for he regarded not any other Objection This opinion then That the soul cometh originally from the parents as well as the body hath had its grave and learned abettors Tertullian of old who wrote a book De animâ And as for Austin it is true he did not defend this opinion neither did he deny it he wrote four Books De origine animae against one Vincentius Victor who blamed Austin for his hesitancy in this point and in those Austin doth still persist in the same doubt and doth answer those Arguments which are usually brought out of the Scripture yet so as that he doth not determine against the souls Creation but desired stronger Arguments and therefore doth rebuke that young man for his bold presumption in determining that controversie so confidently Austin also in his tenth Book upon Genesis ad literam doth shew the same doubting mind within him as also in his Epistle to Hierom wholly about the original of the soul wherein he doth earnestly desire of Hierom that he would teach him and satisfie him in this point by strong and sure evidence likewise he maketh the original of the soâ—â— the subject of this Epistle to Optatus It appeareth that Austin did more incline to hold the Creation of the soul therefore he saith to Hierom That although none can by wishing make a thing to be true yet if it could he would by wishing have the Doctrine of the Creation of the soul to be the truth No wonder that Austin thus doubted seeing Hierom saith the greatest part of the western Doctors were for the traduction of the soul But the eastern the greek Fathers they did generally hold the immediate Creation of it In the latter daies of the Church since the Reformation there have also been eminent and able Divines asserting the traduction of the soul from the parents and thereby original sinne Vostius mentioneth Johnius and Marnixius The Lutheran Divines seem generally to be of this opinion as appeareth by Brechword and Meisner The latter whereof relateth of Luther that he should say He would never trouble the Church about any opinion about the original of the soul yet his private opinion was that it was not by Creation and they do pitch on this as holding it most convenient to remove all doubts although Meisner confesseth there are even unanswerable Objections if they do hold the generation of it from the parents But I must tell you that those who affirm the soul to be from the parents as well as the body differ amongst themselves for some say it is by eduction out of the matter that it is generated as the body Others they say by traduction that the soul is not corporally begotten but the parents soul doth multiply the infants soul even say they as you see one candle doth inlighten another In the confession of the Aethiopick Faith as Hornebeck summa Cont. de Gracis relateth it is affirmed Omnes sine ullâ hesitantiâ in hâc sententiâ versamur c. All of us are in this opinion without any hesitancy that all our souls come of Adam as well as our flesh and that we are all Adam's seed both in flesh and soul CHAP. XXIV That the Soul is neither by Eduction or Traduction but by Introduction or immediate Infusion proved by Texts of Scripture SECT I. BUt whatsoever learned men have thought therein we may say That it is against Scripture and true reason that the soul is either by Eduction or Traduction but by Introduction or immediate Infusion and that by God himself And I shall instance in some Texts of Scripture to which though they give exceptions yet I suppose the Truth stands immoveable neither do you think this work needless for it 's worth the while if there were no other use but to informe you against a dangerous sect that are called Mortalists who hold the soul is nothing but the temperament of the body and that it is mortal to which abominable opinion the Socinians also do strongly incline The first Text
to glorifie God as well as by other parts of soul and body The former end of the imagination I may call naturall The later morall I shall not speak of the former because whatsoever defect is now upon the fancy in that way not being able to do its office as at first Creation it is meerly penall a punishment and not so much our sinne Thus that men are subject to madness in their fancy that the imagination by any distemper in the organ where it is fixed may be wholly perverted as we see in seavers and in phrensies and sometimes in dying men This is not so much a sinne in the fancy as a punishment even as death is inflicted upon us because of Adam's transgression It is true that Adam though created with full and perfect knowledge in naturals and supernaturals that was necessarily required to his blessedness yet as Suarez well determineth De Creatione homines lib. 3. cap. 9 in the use of his knowledge he had recourse to phantasmes in the imagination because that is a natural way to the soul while joyned to the body only in that state as the organ was not subject to any bodily distempers so neither could his imagination any way erre but the sinne of Adam hath not onely brought on that part an obnoxiousness to many bodily distempers but filled it also with sinnefulness which is eminently seen in its aberration from that two-fold main end it was at first bestowed on us for The one whereof is the salvation of our souls for if the sence of hearing the Word of of God and of seeing the wonderfull works which God hath wrought be so greatly instrumental to our sanctification why should not the imagination much more but who may not complain what an impediment and hinderance his fancy is to his souls good it imagines evil and vanity it is wholly pleased with empty and vain things neglecting the true solid good so that there is no man that is acquainted with the frame of his soul but may groane under the sinful unruliness of his imagination especially as is to be shewed in holy and religious approaches to God When all the powers should be united in one way then what swarmes of roaring imaginations What importunate and impertinent fancies are ready to fill thy soul as flies sometimes did Egypt Was it thus in the state of Creation Did God create us with such fickle confused and erratique imaginations how greatly would it dishonour God to affirm so Affect thy heart therefore greatly with this to think that that which was so exceedingly conducible to thy souls happiness is now such an impediment and enemy thereunto It is a corrupt licentious opinion which Speranza though a Papist attributeth to several famous Schoolmen viz. That a man is not bound to repell an evil thought if there be not danger of consent to it but may suffer it to be in his mind as some natural thing even with advertency that it is there but this is justly called by the foresaid Author Spiranza scrip sel dig de cong punct 11. Offendiculum animarum an opinion that is a stumbling block and scandal to souls neither may our sinfull imaginations greatly humble us if this were true And as for the other end which is to glorifie God Wherein hath God been more dishonoured then by the imaginations of men Whence hath that Idolatry filled the whole world How come superstitious magical divinations but by the sinne of imagination These phantasmata on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the brain make these Idols which men fall down and worship so that they may well have the same name The Apostle Rom. 1. speaking of the Heathens and that in their high profession of wisdome yet saith They became vain in their imaginations and why so because of their Idolatry turning the glory of God into birds and beasts insomuch that the sinnefulness of the imagination of man hath caused all the Idolatry of the world They have not gone to God as revealing himself in the Word by faith but according to their natural light by carnal and gross imaginations whereas therefore Images were brought into the Church at first that they might be as Gregory said ignorant mens Books the truth is they did teach and confirme in erronious imaginations for from such pictures do ignorant people still conceive of God as an old man and of the Holy Ghost as a Dove they imagining such things as these Images do represent The imagination then of man doth arise unto an high degree of impiety when it will fancy or conceive of God without the guide of the Scripture if so be the understanding cannot comprehend this infinite Essence how much less can our imagination if he said Quinquid de Deo dici potest eo ipso est indignum quia dici potest and Tunc Deum digne estimamus cum inestimabil indicimus If I say he be thus above the highest contemplations of our minds no wonder if he infinitely transcend our imaginations It is an evasion that some Papist hath as I have read though I cannot remember where for the present when pressed with this Argument that it is a great dishonour to God and full of reproach to his Majesty to represent him under such external formes and shapes he would I say evade by inslancing in the imagination as a natural faculty in the soul The understanding cannot apprehend of God but by the imagination and the imagination doth necessarily receive Images and representeth species about God otherwise we cannot at all think of him and yet this is no Idolatry But First it may be answered These formes and representations in the fancy when we think of God arise from the natural constitution of man so that it cannot be avoided It doth arise from our finite and corporeal nature whereby nothing can come into the understanding before it hath been in the sense and the imagination but their Images and Idols are external gross and voluntarily set up to worship God by And Again Howsoever such shapes and formes may come into the imagination of man about God yet it 's the duty of the understanding to expel them and to conceive of God without any corporeal forme as a Spirit of infinite Majesly and therefore the imagination must not guide the understanding but the understanding lead the imagination that so we may not have the least thought about God but what becometh his glorious being but of this more in a particular by it self because of its gret concernement Thus we see how the imagination is wonderfully defective from its main end both in reference to Gods glory and mans own salvation and happiness SECT V. The Pellution of the Imagination is manifest by the Restlesness of it THirdly The imaginative power of man is greatly polluted In the restlesness of it in the perpetual constant workings thereof insomuch that thereby the sinfulness of it is continual as the eie is alwayes twinkling Is there a
yet within a little while after he reproveth Bellarmine for not touching upon all the opinions of others about Infants saying That there are not wanting some amongst Christians who think either some or all Infants are through death wholly abolished as beasts whose Arguments saith he Bellarmine should have answered but herein Vorstius seemeth to manifest his good will to the Socinian party and though he excludeth them from the Evangelici yet he acknowledgeth them Christiani All that I shall speak to it shall be comprehended in these particulars First That concerning Infants there are many difficulties in Divinity for the Scripture speaking for the most part of persons growen up hence it is that we cannot so clearly discover the truth about them as how Infants are justified seeing they have no actual faith to lay hold upon Christ as also how the Spirit of God doth work in them regeneration and make them new creatures for seeing it is plain that of such Infants is the kindome of heaven and Gods promise is to the believer and his seed it necessarily followeth that they are justified and they are sanctified though we know not how the Spirit of God doth this in them Thus in the matter of the Resurrection and the day of Judgment we must necessarily acknowledge that Infants will then be raised with perfect bodies all imperfections being then to be removed from glorified bodies as also that they will be called to Judgement Though the judicial process mentioned by the Evangelist instanceth only in actual sinnes and duties we must then be sober in this inquisition seeing the Scripture speaketh not so expresly of Infants neither is the Question necessarily to be known and therefore if we be over curious in enquiting what God will them Let us 〈…〉 we deserve not Peter's reproof Joh. 20. busily asking about John What is 〈◊〉 to thee follow thou me so God say What is that to thee how I will 〈◊〉 of Infants thou art an adult person do thou follow me Secondly We must necessarily make a distinction between such as 〈…〉 under the Covenant and such whose parents and their seed are strangers 〈◊〉 it and therefore with the Remorstrants to conclude That all Infants 〈◊〉 born of Pagans are surely saved is to put no difference between 〈…〉 Covenant of grace and to be without which yet the Scripture doth 〈◊〉 it saith of the children of unbelievers that they are unclean 1 Cor. 7. and Heathens they are said to be without and therefore according to the Rule of the Scripture we see no more visible way for the children of Heathens then for Heathens themselves to be saved but yet the Orthodox do adde that they leave these things to the judgement of God and content themselves 〈◊〉 that which Paul saith 1 Cor. 5. 12. What have I to do to judge those that are without although the Apostle doth not there speak of a Doctrinal Judgement but a Judgement of Jurisdiction which Church Officers cannot exercise upon those that are without the Church though this be so we must alwayes remember to put a difference between that general love of God to mankind and that special grace of his to his Church and therefore we must needs be injurious to this grace of God if we make children without the Covenant to be partakers of the same special priveledge which others within do receive then the Gospel is no such extrordinary mercy then the Covenant of grace is no such signal favour then believing parents have no such cause to bless God for his mercifull dispensations towards them if Heathens children are in as prepared a way for reconciliation with God as their posterity is 3. Therfore the fountain and spring head of the salvation of children dying in their Infancy is the election of God as well as in grown persons it holdeth in them as well as in adult persons that election doth obtain and he hath mercy on whom he will have mercy election and reprobation is amongst Infants dying so as well as of those that are men though this Doctrine be rejected by Arminians yet believing parents who lose their children while in the blossom are greatly to comfort their souls concerning their children so early deceased for although they are not able to look into the Book of 〈◊〉 which is in heaven and thereby know which childs name is written there and which not yet in that they are externally brought under the Covenant of grace and so in proxime capacity to Church-Communion they may well satisfie themselves in this as an effect of their election and that because God hath chosen them to eternal glory therefore are they in time received into this grace and favour as to be of the reputed members of Christ and in this we must rest not doubting but that God doth internally go along with the Ordinance and that if the child be taken away in its Infancy it is done both in mercy to the child and to the parents Of this subject it is good to peruse Peter Martyr Comment 1 Cor. 7. Lastly Therefore in this great business of the salvation of children dying in Infancy it is election and the Covenant of greace that maketh the difference and not Baptisme This was Austin's mistake of old and the Popish errour in these latter dayes to lay too much upon Baptisme as if that by its very work done opere operato as they say did take away original sinne and put us into a state of grace from which men by actual impietis might afterwards fall away so that the errours about Baptisme are extream either such as think it only a temporary Ordinance for the initiation of the Church at first as the Socinians or else such as make it to be the efficacious instrument of grace and that from the meer work done though there be no good actual motion or stirring of the heart at the time though administred to an adult person Hence it is that by some the Ordinance of Baptisme is exalted too much as if the outward washing would save a man not at all looking to the inward grace represented thereby and by others it is wholly rejected as not being commanded us now in these times or if it be so is only commemorative of our duty not seating and obsignative of any grace of God to us for which cause the Remonstrants say That the Doctrine of the Sacraments as it is now delivered by Protestant Authors is vehemently suspected by them but we are to sail between these two rocks neither giving it too much or too little for we may observe that the Scripture speaketh two wayes of Sacraments First when men do rest on them never at all attending to that grace they signifie then the Scripture doth debase them attributeth no glory at all to them making Sacraments to be no Sacraments if they be not received in a right manner Thus the Apostle saith Circumcision is become uncircumcision to him that keepeth not the Law and 1