aversion from that which is good materially 't is an inclination to that whiâ—h is morally evil There is in the will of man 1. an impotency to that which is spiritually good as the understanding of a meer natural man cannot rightly think of any thing that is spiritually good so the will of a meer natural man cannot rightly of it self will any thing that is spiritually good 2 Cor. 3. 5. Not that we â—â— sufficient of our selves to think any thing as of our selves but our â—â—ciency is of God Phil. 2. 13. It is God that worketh in us both to 〈◊〉 and to do of his own good pleasure 2. A proneness only to that whicâ— is evil Gen. 6. 5. God saw that the wickedness of man was great in 〈◊〉 eâ—rth and that every imagination of the thoughts or purposes or desireâ—â— his heart was only evil continually 3. Aversness from that whiâ—â— is good Rom. 8. 7. The carnal mind is enmity against God for 't is 〈◊〉 subject to the Law of God neither indeed can be Read Rom. 3. 10 11 12. Ephes 2. 1 2 3 5. We are all dead in trespasses and sins and 〈◊〉 by nature the children of wrath by nature not pure but corrupt aâ—â— that corrupted by Original sin That which is born of the flesh 〈◊〉 flesh John 3. 6. and who can bring a clean thing out of an uncâ—â— Job 14. 4. Now Papists grant that original sin imputed is pâ—â—perly a sin but inherent they say is not properly a sin Pelagâ—â— that old Heretick was the Father and the Popish Arminian aâ—â— Semi-pelagian Divines are the 〈◊〉 and followers of it Beâ—â—mine T. 4. l. 2. de peccato c. 3. saâ—â— from Jam. 1. Quod 〈◊〉 Jacobo in illo 〈◊〉 Bellar. l. 5. de amissione gratiae c. 3. 9. c. 10. Peccatum inhabitans Rom. 7. non nisi improprie dicitur peccatum non vocatur peccatum illud non est peccatum quod parit peccatum non est peccatum And Dr. Jeremy Taylor one 〈◊〉 Archbishop Lauds Chaplains late â—â—shop in Ireland in his further Exâ—â—nation of original sin saith expresly thus That original sin is not our sin properly not inherent in us but is only imputed so as to bring evil effects upon us for that which is inherent in 〈◊〉 is a consequent only of Adams sin but of it self no sin for theâ—â— being but two things the constituent parts of original sin the want of original righteousness and concupiscence neither of these caâ— So Pelagius and Arminius picad be a sin in us but a punishment 〈◊〉 Adams sin they may be P. 459. And p. 475. of the same book he saith That original sin is 〈◊〉 an inherent evil not a sin properly but metâ—nimically that is it is the effect of one sin and the cause of many a stain not a sin it doth not damn any infant to eternal pains of hell And p. 474. he saith thus And since no Church did ever in join tâ— any Catechumen any penance or repentance for original sin iâ— sâ—â—ms horrible and unreasonable that any man can be damneâ— for that for which no man is bound to repent But Sir is that only properly sin for which the Church injoins penance Did the Jews injoin any penance for Poligamy and doth the Christian Church injoin penance for inward sins is not the 19th Commandment made void by this Doctrine did not King David 〈◊〉 51. 5. and St. Paul Rom. 7. confess their original sin or was King Davids and St. Pauls Confession one of your Brother Dr. Haâ—â—onds free-will offerings commended even to meriting And I pray read there his Explanation of the 9th Article of the Church of England and then judg whether that of Knot the Jesuit be not true Preface to Charity maintained Sec. 2. Heylins Cypr. Anglicus l. 4. p. 252 253. viz. That the Doctrine of the Church of England began to be altered in many things for which our Progenitors forsook the Roman Church for example it is said that the Pope is not Antichrist prayer for the dead is allowed Limbus patrum it is maintained that the Church hath authority in determining controversies of faith and to interpret Scriptures about free-will predestination universal grace that all our works before effectual vocation are not sins merit of good works inherent righteousness faith alone doth not justifie Traditions Commandments possible to be kept your Thirty nine Articles are patient nay ambitious of some sense in which they may seem Catholick for Dr. Heylin in his Cyprianus Anglicus lib. 4. p. 252. alledgeth much of this charge of Knot as a commendation of our Church and upon the 20th and 34th Articles he saith That more power than this the Church of Rome did never challenge and less than this was not reserved unto it self by the Church of England in his Introduction to his Cyprianus Anglicus p. 20 21. where he saith That in the year 1571. the Articles agreed upon in the year 1562. were re-printed and this clause the Church hath power to decree Rites and Ceremonies and also in controversies of Faith as he saiâ—h was left out by the power of the Genevian * That was the Parliament that that year confirmed the Articlâ—s to which alone subscription was injoined yet Heylin saith it left out the Prayer against the Pope out of the Letany faction if it were not for the Genevian-faction your faction would soon bring us all to Rome but the times bettering and the Governors of the Church taking notice thereof there was care taken 't is believed 〈◊〉 A. B. Land as Mr. Prin and Burton discovered that the said â—â— should be restored unto its place in all following impressions of that â—â— but if it may be said to be restored to its place 't is wondred 〈◊〉 Dr. â—â—ocket Warden of All-Sâ—â— Colledge and Chaplain to A. B. â—â—bot Heylins Cyp. Angl. l 1. p. 76. And 't is left out of the Articles of Ireland 1615 which were allowed by King James should forget to put it into thâ—â— 20th Article when he made his book in Latin intituled De politia Ecoleâ—â— Anglicanae in which he set down all our Liturgy the 39 Articles of Religion the book of Ordination of Priests and Deacons and Consecraâ—ion of Bishops c. I say if it had been in the Article 〈◊〉 very strange that a man of his learning and integrity and pâ—â— and expectation too should leave it out but you see 't is put in 〈◊〉 you may well guess by whom and to what purpose by what 〈◊〉 Heylin saith of it it reserved or rather restored to it self as much power as the Church of Rome ever challenged which Knot the Jesuit observed That their Churches as the Jesuit goes on â—â—ginning to look with a new face their walls to speak a new language that men in talk and wriâ—ing use willingly the once fearful names of Priests and Altar and are now put in mind that for exposition of Scripture they are
shall be saved by the law or sect which he professeth so that he be diligent to frame his life according to that law and the light of nature for holy Scripture doth set out unto us only the Name of Jesus Christ whereby men must be saved so I might argue from their meritorious works but I forbear To all which I shall add what I have found in Dr. Field of the Church Appendix part 1. l. 2. p. 772. since I wrote that before of Saints being perfectly cleansed from all sin at the moment of their death He saith thus speaking of one Higgins in the 20th Chapter of that Appendix I produce the judgment and resolution of Scotus Durandus and Alexander of Ales That all sinfulness is utterly abolished in the very moment of dissolution and that there is no remission of any sin in respect of the fault and stain after death The words of these Authors I set down at large the words of Alexander of Ales the first of the School-men called the irrefragable Doctor are these Final grace taketh away all sinfulness out of the soul because when the soul parteth from the body all proneness to ill and all perturbations which were found in it by reason of the conjunction with the flesh do cease the powers thereof are quieted and perfectly subjected to grace and by the means all venial sins are removed so that no venial sin is remitted after this life but in that instant wherein grace may be said to be final grace it hath full dominion and absolute command and expelleth all sin Whereupon he addeth That whereas the Master of the Sentences and some others do say that some venial sins are remitted after this life some answer that they speak of a full remission both in respect of the fault and stain and the punishment also but that others more narrowly and piercingly looking into the thing do say that they are to be understood to say Sins are remitted after this life because it being the same moment or instant that doth continuate the time of life and that after life they are remitted in the very â—â—ment of dissolution grace more fully infusing and pouring it self into the soul at that time than before to the utter abolishing of all sin all her impediments formerly hindring her working now ceasing * Death unto the godly is the utter abolishing of sin and perfection of mortification saith A. B. Vsher Sum of Christian Religion p. 545. Thus you see that not only our learned Protestant Divines but also Alexander of Ales the first School-man called the irrefragâ—â— Doctor Scotus the subtile Doctor 〈◊〉 Durand the Master of the Ceremonies as the Papists themselves esteem and call them were of this judgment That the souls of men dying in the state of grace at the momeâ— of death are purged and cleansed perfectly from all the fault and stain of 〈◊〉 sin and then it will follow that they are freed from the third effeâ—â— of sin too and that is 3. Poena punishment which is an evil inflicted upon the sinner himself or his surety for sin For 1. if the guilt of sin be perfectly taken away as indeed it is in our Justification and the stain of sin be also perfectly taken away in the moment of our death and sin be wholly abolishhd then the punishment of sin must needs be taken away too Of this judgment was St. Bernard When all the sin shall be wholly Bernard in Psal qui habitat Ser. 10. taken out of the way no effect of it shall remain that the cause being altogether removed the effect shall be no more and you know 't is a rule in reasoning Sublata causa tollitur effectus the cause being taken away the effect ceaseth Sin then being perfectly destroyed when death parteth the soul from the body all its effects guilt filth and punishment must consequently be destroyed too and that all sin is taken away in the moment of the dissolution of the soul and body I have sufficiently proved and therefore the punishment is taken away too Pray hear what God himself saith to this point in Ezek. 18. 22. When the wicked man shall turn from all his sins that he hath committed all his transgressions that he hath committed shall not be mentioned unto him Now if God hath so far forgiven their sins as that he will not remember them then certainly he will not punish them for them in another world with hellish torments if God punish truly penitent men for their sins in this world and that to come too he cannot be said not to remember them but to remember them as we say with a witness if he forgives and forgets all their sins then undoubtedly he forgives and forgets their venial sins too if he forgive their mortal sins their sins of enmity against God which make God displeased with the sinner as Aquinas and his followers speak then it will follow by an undeniable consequence that he forgives and forgets their venial sins their lesser sins which are not * Peccatum veniale non est contra legem quia venialiter peccans non facit quod lex prohibet nec praetermittit quod lex per praeceptum obligit sed facit praeter legem quia non observat modum rationis quem lex intendit Aquin. 12 ae q. 88. a. 1. 〈◊〉 Medin in 12 〈◊〉 q. 89. a. 1. p. 1209. against the law but only besides the law and which though they displease God yet they do not make the sinner displeasing to God and that they do only obnubilate but do not obtenebrate grace as †Bel. t. 4. l. 2. De peccato venialâ— c. 1. Medina teacheth and those sins which Mr. Chillingworth in his dangerous book saith are so small as that he durst not ask God pardoâ— for them and which * B. Medin in 12 〈◊〉 q. 88. a. 1. p. 1199. Bellarmine saith are ex natura ratione probati in their own nature and kind of sin venial that is not repugnant to the love of God and 〈◊〉 neighbours that do not render as unworthy of the friendship of God and guiâ—â—â— of eternal death and that are so small as that it were unjust to punish theâ— with eternal death that they do not exclude out of heaven but that God himself is bound by law that he hath made to give to his friends the kingdom of 〈◊〉 notwithstanding their venial sins of which although they dâ— repent yet are presently remitted ex natura status quum anima emigrat e corpore from the nature of the state when the soul departs out of the body as Papists teach how these sins I say should need to be purged away from believers souls the friends of God whose sins God hath covenanted to pardon by such temporal punishments in Purgatory as are the same for nature with those the Devil inflicts upon the damned in hell and yet that their mortal sins as Davids adultery and murder Peter's
formaliter est quam justitiae oriâ—â—nalis per quam Deo voluntas subdebaâ—â— privatio materialiter vero aliaruâ—â—â—â—imâ— virium ad bonum communicabile â—â—ordinata conversio quae communi noâ—â—ine concupiscentia dici potest by â—hich 't is clear that original sin is â—othing else formally but a privaâ—â—on of original righteousness by â—hich the will of man was subject to God and I find Anselm so â—â—efining it Peccatum originale est privatio justitiae originaâ—is debitae â—â—esse that is Original sin is a privation of original righteousness â—hich ought to be in us Thus far the reformed Churches abroad 〈◊〉 yea the Bishop himself doth go 〈◊〉 that this Original sin is a want Bishop Taylor himself confesseth that Scotus is pleased to affirm That there is an obligation upon humane nature to preserve original righteousness Explanat of Original sin p. 460. 〈◊〉 that righteousness which is due and which all men ought to have I prove 〈◊〉 Because it is a want of that righteâ—â—sness which our Father Adam â—ad viz. 〈◊〉 the pure Image of God and perfect â—â—nformity to the will of God for â—hat Adam being a publick person â—â—epresenting all men naturally to deâ—end from him as the fountain or representative of all such men â—ad when he was first created in the state of Innocency he had â—ot only for himself but for all his posterity that were naturally to â—â—scend from him he had it as well â—or us as for himself and â—â—erefore we had in him that original righteousnesâ— and we are â—ound to keep Gods â—aw Do this as well as he was and shall dye for ever for want of it if God take us not into his Covenant 〈◊〉 Grace and accept not of Christ's active and passive obedience 〈◊〉 us and impute it not unto us what Adam had he had for us 〈◊〉 what he lost he lost not only for himself but for us also and this is the sound Doctrine of all our Orthodox Protestant Divines and therefore I conclude that original sin is a want of that origiâ—â—â— righteousness which all men ought to have and our 9th Article saith That man is very far gone from original righteousness which impliâ—â— that he ought to have it 2. Original sin is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because 't is a want of due conforâ—â— to the Law of God which ought to be in us for that requireth perfect love to God and perfect love to our neighbours thou shalt love the Lord thy God with all thy heart and with all thy soul and with all thy mind and with all thy might that is all God and with all thy whole man Deut. 6. 4 5. Deut. 10. 12. Matth. 22. 37. Mark 12. 30. And thâ—â— shalt love thy neighbour as thy self Matth. 22. 39 40. On these two Commandments hang all the law and the prophets and the law of God is perfect Psal 19. 7. and * Homily of Christs Death p. 182. and so much Bishop Taylor himself acknowledgeth the Harmony of Confessions allows as our Doctrine Explanat p. 492. requires perfect obedience of every man for Gal. 3. 10. Cursed is every one that continueth not in all things that are written in the book of the law to do them and this perfect obedience to the whole moral law all men that will be saved by their own good works must perform else they will not be eternally saved but damned yea this perfect love is required in the affirmative part of the Tenth Commandment Thou shalt not covet thou shalt love thy neighbour not only in word but in deed and in truth perfectly and constantly Now this perfect love to God and man no meer man in this world since Adams fall from his original righteousness hath performed and this impotency is an effect of Adams first sin and is a part of original sin inherent in us Rom. 7. 18. I know that in me that is in my flesh dwelleth no good thing for to will is present with me but how to perform that which is good I find not that is in my unregenerate paâ—â— dwelleth no serious and setled study desire and love of that which is spiriâ—ually good and though he found in his regenerate paâ—â— through Gods special renewing grace a will ready to do that which was spiritually good yet in his flesh that is in his unregenerate part he found no will no power no ability to perform it as he ought and the cause or reason of this impotency or inability was sin that 〈◊〉 in him v. 17. To this purpose is 1 Cor. 2. 14. The natural 〈◊〉 that is the man in the state of corruption in whom original 〈◊〉 doth reign receiveth not the things of the Spirit of God for they 〈◊〉 foolishness he looks upon them not only as foolish things but as foolishness unto him neither can he know them because they are spiritually discerned Now perfect love presupposeth knowledg for 〈◊〉 non nisi nota possunt only things known are loved So much to prove that the first constituent part of original â—in is properly sin Now that the second constituent part of original sin viz. Concupiscence is properly sin I prove thus 1. Because 't is formally of it self contrary to the Law of God the major implied is undeniable because only sin is formally and of it self contrary to the Law of God for though as Bellarmine â—â—bjecteth the Devil and unjust Laws be subjectivè contrary to the law of God yet they are not so formaliter per se formally and of themselves but only because they are the subjects of evil qualities or defects which are formally and of themselves contrary to the Law of God the minor expressed viz. that concupiscence is formally and of it self contrary to the Law of God appears by Rom. 8. 7. The carnal mind is enmity against God for it is not subject to the law of God neither indeed can be The words in the original which our 9th Article hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wisdom sensuality affection or desire of the flesh is not only an enemy but is enmity against God for the word in the original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the accent in the first syllable which signifies enmity not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accented in the last syllable which is the adjective in the feminine gender and cannot agree with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the substantive of the neuter gender for then it should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it notes the irreconcilableness of the flesh to the spirit an enemy may be reconciled but enmity cannot and the reason given to prove 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be enmity against God is because it is not subject to the law of God neither indeed can be the wisdom of the flesh is enmity against God in the abstract Corruption in the nature is not only averse from the law of God but it is also against it it is not subject to the law of God by
upon unbelievers are yet they are not formally such for we must know that the formal reason of pâ—nishment properly and strictly so called is always to be fetched frâ—â— the final cause for the pain which is inflicted of God as a revenging or punishing Judg with that intention that it shall satisfie his Justice hath the true and proper or formal reason or nature of punishment and this kind of pain we deny to be inflicted upon Moses David or any other true believers after remission of their sins but what pain is inflâ—cted of the same God as a provident Father with this intention that he may further the salvation of his children obtains the nature of a * Aquin. 12 ae q. 87. a. 7. medicine not of punishment and this kind of pain we grant is by our most wise and loving Father imposed upon true penitents in this life after their sin is pardoned but Papists devised punishments are for satisfaction not for correction True believers in Christ do in this life undergo poenam correctivam corrective pain but not poenam satisfactoriam satisfactory pain here in this life or in Purgatory 1. Ad demonstrationem debitae miseriae 2. Ad emendationem labilis vitae 3. Ad excitationem necessariae patientiae dixit Augustinus in Joh. Tract 124. Potest quantum adjici quod Christus docet Joh. 93. Manifestatio operum Dei Tilen Syntag p 2. c. 65. de Purgatorio Thes 15. p. 956. or any where else they suffer not pain to satisfie Gods justice but for the demonstration of deserved misery the â—â—endment of a sinful life the exercise â—f necessary patience and the manifestation of Gods power as the word poena pain or punishment is taken in a large sense so paternal castigation of the godly for their sins such as Davids was affliction for the trial of their faith patience and constancy such as Jobs was and Martyrdom for the testimony of saving truth are by some of our Divines called punishments but not in that sense that punishment properly so called is taken which only is called penal satisfaâ—â—ion and that is punishment inflicted upon the sinner or his surety for sin to satisfie Divine Justice which is either temporal for duration but everlasting and infinite for virtue and value by reason of the transcendent dignity of the person suffering equivalent to the everlasting in time and such was the penal satisfaction which Christ suffered for the sins of his elect or everlasting in duration which is begun in this life and continued for ever after this life in the world to come and such is that which impenitent reprobates suffer Reprobates are bound by the Law of God to perform for themselves this penal satisfaction and therefore they do begin it in this life and after this life continue it in hell to all eternity because they can never fully satisfie Mat. 25. 41. But this penal satisfaction is not required to be made in part or in whole of true believers in Christ because Jesus Christ their surety hath satisfied for them to all eternity 3. Because this Popish Doctrine that the souls of believers in Purgatory suffer punishment to satisfie for their sins not sufficiently purged away in this life is a very dishonourable and destructive Doctrine to the full and perfect satisfaction of our Lord and Saviour Jesus Christ therefore I lay down this plain Position Position 3. That the satisfaction our Saviour Jesus Christ hath made for all the sins of true believers in him is a full sufficient and perfect satisfaction But Papists Doctrine of Purgatory-satisfactions saith virtually interpretatively and in effect 1. That it was not an universal satisfaction for all the sins of all true believers in Christ which is contrary to express canonical Scripture Tit. 2. 14. Jesus Christ who gave himself for us that he might redeem us from all iniquity 1 Joh. 1. 7. And the blood of Jesus Christ his Son cleanseth us from all sin 1 Joh. 1. 9. If we confess our sins he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness s if he cleanse us from all iniquity from all sin from all unrighteousness then certainly from venial sins 2. Christs active obedience and sufferings were not a sufficient satisfaction to the Justice of God for the breach of his Law by true believers in him which is directly contrary 1. to the Doctrine of the Church of England in her order of Communion which saith there That Jesus Christ did suffer death upon the cross for our redemption and that he made there by his own oblation * Homil. of Christs death T. 2. part 2. p. 187 188. So Homil. of the worthy receiving the Sacrament of the Lords Supper T. 2. part 1. p. 200. of himself once offered a fâ—â— perfect and sufficient sacrifice obâ—â— and satisfaction for the sins of the whole world and Homily of Christs Nativity T. 2. p. 169. Christ made perfect satisfaction by his death for the sins of all people and Homily for Good-Friday T. 2. p. 175. concerning the death of Christ it saith That it was impossible for us to be loosed from this debt by our own ability it pleased 〈◊〉 therefore to be the payer thereof and to discharge us quit and p. 177. of the same Homily it saith thus Such favour did Christ purchase 〈◊〉 us by his death of his heavenly Father that for the merit thereof 〈◊〉 we be true Christians in deed and not in word only we be now fully in Gods grace again and clearly discharged from our sin 2. 'T is contrary to Canonical Scripture which saith that Christ hath made a full and perfect satisfaction to God for all the sins of all believers in him 1. Because the Scripture saith that he paid the price that was due to God from us For 1. he not only perfectly fulfilled the Law for them he was made under the Law Gal. 4. 4. And he fulfilled all righteousness Mat. 3. 15. And he came not to destroy the Law but to fulfill it Mat. 5. 17. And that he did not for himself but for believers is evident Gal. 4. 3 4 5. Phil. 2. 6 7 8. And the righteousness of Christ is imputed to believers for righteousness Phil. 3. 9. 2. But he suffered for true believers in him great sorrow in his soul Mat. 26. 37 38. Grievous torments in his body Mat. 27. 46. Luk. 22. 44. Joh. 20. For he was crucified and died Mat. 27. 35. Phil. 2. 8. Mark 15. 24 37. He was buried and remained under the power of death for some part of three days but without corruption he suffered poenas infernales hellish torments eternal in essence as Maccovius will have it equivalent to hell-torments by reason of the worthiness of his person into which our humane nature that suffered was taken that what he suffered in his humane nature is attributed to and taken to be the suffering of his person 〈◊〉 〈◊〉
which saith That God formeth the spirit of man within him that is in medio in the midst of man as the †Junius in Locum Hebrew and Latin hath it and it accords not with Luk. 23. 43. where Christ said to the penitent Thief This day shalt thou be with me in Paradice that is in Heaven And 't is contrary to Luk. 16. 22 25 26. which sheweth that the soul of Lazarus was carried into Abrahams bosom immediately after his death and that there it remained and Of this largely before in Article 13. was to remain And not agreeable to Mat. 25. 46. which saith That the righteous go into everlasting life Yea and not consonant with Phil. 1. 21 23. where the Apostle saith thus For me to live is Christ but to die is gain What gain if his soul went into another body and not into Heaven And if any should say that Philo's opinion was That all souls of all men were made together by God in the beginning of the world and treasured up until bodies be prepared for them which was the opinion of many Jews and of Origen as Peter †â—oc com claf prim C. 12 Sect. 23. p. 82. Martyr and Pareus * In Gen 2. 7. inform me I answer that we have cause also to reject it For 1. I ask where the treasury is where these Souls are kept in Heaven it cannot be for there evil souls are not kept for the evil Angels were cast out of Heaven as soon as they sinned In Hell they cannot be neither for there good souls that do Gods will are not cast I might ask again where then are they kept 2. I ask whether those souls so long since made have been idle or active if they have been idle and doing nothing it seems absurd to say that God should make so many souls so long time before-hand to do nothing for his honour seeing he made nothing in vain and can as easily make them when bodies are prepared for them to act If it be said they have been active and doing something then that is either good or bad Pareus informs me that the Jews held that these souls were kept in Gods treasury until they were infused into bodies according to their merits which implies that some did good and deserved to be put into good bodies and others did evil and deserved to be put into evil bodies and so were by God disposed accordingly An ingenious witty soul was put belike into an undefiled body as Philo seems to imply by his words But to this I answer 1. That it seems the Heathens were not of this opinion for they say of Galba Ingenium Galbae malè habitat 2. This conceit hath no foundation in Sacred Scripture For 1. That which is alledged for their opinion That God rested from all his works Gen. 2. 2 3 4. is easily answered thus 1. That Christ saith My Father worketh hitherto and I work Joh. 5. 17. 2. That God rested from making more or new species or kinds of Creatures but not from making more or new Individuals or Particulars of those kinds which he had made 2. In the History of the Creation no nor any where else in Canonical Scripture there is no mention or intimation made of any such making all souls together which being a thing of so great moment would not be concealed if any such thing had been 3. But that the soul of Adam was made in the act * Augustin de Civit. Dei l. 12. c. 23. Viâ—es upon him of its inspiration into the body of Adam Gen. 2. 7. And there is the same reason of our souls and his Creando infunditur infundendo creatur 4. 'T is said in Zach. 12. 1. That God formeth the spirit of man within him that is as Junius observes 't is in the Hebrew In medio is the midst of him and therefore not made some thousands of years before 't was infused into him 5. Their conceit of being disposed according to their merits is not agreeable to Sacred Scripture which Rom. 9. 23. saith plainly of those Twins that God loved i e. chose Jacob to life everlasting and hated Esau i. e. reprobated him before they had done either good or evil Therefore their doing good or evil was not the meritorious cause of putting them into either good or bad clean or unclean bodies Lastly His body undefiled is such another Judaical conceit or Poetical fiction for what body of man ordinarily begotten by man is undefiled Job's question Who can bring a clean thing out of an unclean includes this affirmative That no man can do it 1. It participates of Adams first sin and 't is †Rom. 5. 12. vide Hildersâ—am upon Psal 5. Lect. 55. p. 259. imputed to it And 2. 't is prone and disposed to sin as a leprous seed is to leprosie Though it be said that spiritual infection which is in semine be not sin formaliter actu yet it is a certain occult disposition to sin from which it comes to pass that the soul created in the body as a flower in a Vide Baron Exer 2. de origine animâ—â— Art 6. stinking place doth contract from the body habitual and culpable viciousness even from its first union with it so that the body is defiled participativè vel imputativè dispositivè and therefore not undefiled as he speaks Subjectum quo peccati est caro Vide Article 9th of the Church of England subjectum verò quod personâ— quia peccatum primo intravit ratione corporis ad inficiendam animam Bishop Prideaux Fascic controv c. 3. de peccato q. 5. p. 126. ad 5 ibid. q. 3. p. 112 113. p. 117. Semen * That is the seed is infected as a stinking torch to which if fire be put that stink which before lay hid doth appear so the soul joined to the Embrio and informing it it actuates that poyson which before lay hid in the seed whereby the whole compositum or humane nature is infected infectum esse tanquam funale faetidum cui si flamma admoveatur prodit quae autea latebat totius facis graveolentia sic anima embrioni copulata eamque informans actuat in semine latens virus quo fiat corruptio totius compositi I might except against Ecclesiasticus 1. 14. where 't is said That the fear of the Lord was created with the faithful †Which is conceived to be contrary to Psal 50. 5. Ephes 2. 1 3 5. the Exhortation at Baptism in C. P. B. in the womb and many other passages in the Apocryphal Books but these may suffice and make men look more narrowly into the errors and contradictions that are in them to Gods pure word yea in some parts of those Chapters that are appointed to be read publickly in our Churches and methinks should cause them all to be turned out of the doors of our Churches and Common-Prayer-Book especially seeing
denial of his Lord and Master Paul's persecuting of the Saints and which do as they confess cause a spot or sâ—â—iâ— in the soul and are contrary to the Law of God and do render the â—â—â—er displeasing to God and deserve eternal death as Aquinas and Meâ—â— ubi supra do plainly teach should escape the same penal Purgation in Purgatory is to me very strange improbable and inconsistent Doctrine as well as contrary to sacred Scripture which saith of God thus Jer. 31. 34. I will remember their sin no more that is punish them no more and of them 1 Rom 8 1. There is no condemnation to them that are in Christ Jesus if no condemnation theâ— surely no hellish punishments 2 Apoc. 14. 13. That they rest frâ—â— their labours and if from their bodily labours as Papists yield they do then much more from spiritual labours else it had been no comfort for them to die seeing their death would but free them froâ— corporal pains which could last at most but for the short time of their lives here but would transmit their souls into spiritual helliâ—â— pains which will last till the great day of judgment except the Pope of Romes good will can be procured to let them out somewhat sooner as the Popes Doctors teach 3 That Rom. 5. 1. being justified by faith they have peace with God but to have peace wiâ—â— God and to suffer the torments of hell inflicted by the Devil fâ—â— some hundreds it may be thousands of years are altogether inconsistent And this is an approved truth though mans sin do deserve temporal and eternal punishments yet the offence being remitted the punishment is remitted also which is excellently well proved by Dr. Davenant and that their Remissa culpa remittitur poena Dr. Davenant 〈◊〉 â—33 p. 149. sins are forgiven in this life absolutely perfectly and fully even when they believe in Jesus Christ and therefore the holy Scripture speaks of justification and remission of sins in the present tensâ— and time past Rom. 4. 2 5 7 9 16 22. Rom. 5. 1. Rom. 8. 1. Gal. 2. 16. Here believers in Christ are forgiven all their sins and there are all punishments due to their sins forgiven also Now that the punishment due to the offence or offender by Gods Law is forgiven when the offence is forgiven I prove thus 1. Because punishment properly so taken and called is inflicted only for sin Punishment is an evil inflicted upon the sinner or his surety for sin The sin which Poena est malum peccatori propter peccatum inflictum Ames Med. l. 1. a. 12. p. 55. deserves it being taken away it must necessarily be taken away too 2. Because to remit the sin is not to impute it any more to punishment that is not to punish it What man will or can say that a Magistrate hath perfectly pardoned a murderer and yet hang him up for the murder It implies a contradiction to say that God hath forgiven true believers in Christ all their sins and yet to say he punisheth them for them to be satisfied for breach of his Law 3. To say that God hath forgiven true believers all their sins and yet punish them for them with temporal punishment properly so called in Purgatory for the satisfying of his justice is undeniably to ascribe injustice to God who is justice it self seeing this way they teach that God doth punish the soul that hath no sin only because it formerly had sin which he hath for Christ's sake fully forgiven 〈◊〉 â—nd besides too here would be another piece of injustice most blasphemously fixed upon God if he should forgive all sins to the sinner for Christs sake who hath made full satisfaction to him for the believing sinners sins and yet punish the sinner to exact for one offence a double satisfaction one from Christ the surety and another from the poor sinner Would it not be decried as a grievous piece of injustice for a creditor to exact of the surety that is bound for 100 l. in a penal Bond of 200 l. the 200 l. and receive it and release the surety and yet afterward sue the Bond upon the principal for non-payment of his 100 l. at the time conditioned Yet this piece of injustice Papists do in effect by their Doctrine of the souls of believers in Christ suffering in Purgatory temporal penal satisfactions that is punishments to satisfie Gods Justice for breach of his Law after he had taken full satisfaction from Christ his Son and their surety and so exact and receive full satisfaction the whole Bond of him and then afterward exact of them satisfaction in part too fasten upon God who is Justice it self for he hath punished his own Son who voluntarily and by his Fathers consent became their surety He laid on him the iniquity of us all Isa 53. 6. that is the punishment of all our sins Read vers 5. He was woundeâ— for our transgressions he was bruised for our iniquities the chastisemeâ—â— of our peace was upon him and with his stripes are we healed though he had no sin of his own he had done no violence neither was deceit in his mouth yet it pleased the Lord to bruise him yea to put him to death v. 9 10. And he did bear our sins that is the punishment of our sins is his own body on the tree that is on the cross Isa 53. 11 12. 1 Pet. 2. 24. and this he did not for himself for he had no sin 1 Pet. 2. 22. but for us and in our sâ—ead 1 Pet. 2. 21 24. Yet notwithstanding all this Papists by this their Doctrine of Purgatory that believers souls for whom Christ hath suffered the punishment paid the bond of 200 l. 〈◊〉 so fully satisfied the debt yet that God hath sued the bond again upon the 〈◊〉 believers soul and will make that make him satisfaction too in part at least though I say he was fully satisfied before by his Son and her surety Jesus Christ the righteous as appears by his letting him out of prison when he had him fast in the grave at his resurrection by which he openly declared that he was fully satisfied Rom. 4. ult Who was delivereâ— that is to death for our offences and was raised again for our jusâ—iâ—â—cation to assure us that he hath satisfied for us pacified his Fatheâ—â— wrath with us for our sins and procured his favour for us and his gracious acceptation of us charge God with this great injustice And to prevent the Papists objection that Moses David aâ—â— others after their sins were forgiven were punished with tempâ—â— punishments I say that they were not punished with Gods vindiâ—â— justice for their sins but that they were chastised in love and mercy to humble them for sin past and prevent sin for the future in theâ—â— others afflictions that believers suffer in this life are not properly â—â—nishments but castigations and though they may be materially tâ—â— same that punishments inflicted