think that this were indeed enough to satisfie us but see what the Apostle addeth further to enforce this for it is not permitted unto them to speak to wit in the Churches as if he had said they have no allowance thereunto permission or tollerance And as if all this were not enough he addeth all that is permitted unto them is to be under obedience as also saith the Law Whereby he giveth us to understand that woman their speaking in the Churches is inconsistent with that subjection that the Law of God hath laid upon them And withall he insinuateth that speaking in the Churches is an authoritative thing and therefore no way allowed unto Women whose proper deportment according to the institution and Law of God is subjection and to be under obedience Nay he will not suffer them so much as to ask questions under colour of learning in the Churches lest that should make way for their usurping of Authoriâ—y and taking upon them to speak wiâ—h Authority for he addeth vers 35. And if they will learne any thing let them ask their husbands at home And so even at home he enâ—oyneth them to ask contrare to what was practised by Mrs Hutchison in N. England called by some the American Iezabel who had her weekly lectures in her owne house and there broached her Familistical and Antinomian errors to the no small trouble of the Church of N. England Nay he addeth that it was contrary to that modesty and shamefastness that is the ornament of women for saith he it is a shame for women to speak in the Church What Patrons and abettors then of Immodesty and Shamlesness must Quakers be that plead for Womens speaking in the â—hurches 2. It is considerable also what the Apostle addeth in the following verses to confirme this injunction concerning Women as also his former directions which he had given to regulate the abuses of that Church What saith he came the word of God out from you Or came it unto you only Are ye the first and the last and so the only Christians that are Or must ye give Laws to all the â—hurches of Christ And must they all follow you Let the Quakers look to this who as to the particular we are now about would make us beleeve that the word of God came out from them and that it came to them only and not to any Church Primitive or Subsequent beside themselves Further vers 37 he sayes if any man think himself to be a Prophet or spiritual let him acknowledge that the things that I write unto you are the commandements of the Lord. Let our Quaker ruminate upon this and let all of them take notice of it for when they contradict this expresse injunction of the Apostle they declare themselves say what they will to the contrary to be neither Prophets nor spiritual and further we see that what Paul spoke concerning this silence of women in the Church was the commandement of the Lord. And therefore is obligeing to all Churches who will owne any relation to Christ their Lord and Head and consequently the Quakers rejecting this commandement of the Lord renunce in so far their Interest in and Relation to the Lord as their Head and Lawgiver And the next words vers 38. But if any man be ignorant let him be ignorant have their owne weight also as if he had said if any will not yet for all this acquiesce let him take his pleasure no more needs be said for his conviction he is wilfully ignorant and he must remaine so And so say we in this particular if the Quakers will remaine ignorant we cannot helpe it we must follow our rule and declare them inconvinceable and so leave them 3. Another expresse passage we have against this Practice and Opinion of the Quakers 1 Tim. 2 11 14. Let the women learne in silence with all subjection but I suffer not a woman to teach nor to usurp authority over the man but to be in silence Where we may see That Teaching publickly is an act of authority and that it is inconsistent with that silence and subjection which is enjoyned to women And therefore the Apostle as a faithful servant of Christ will not give way to it and acquants Timothy herewith that he may suppress any such practice where it is or hinder it if men would set it up Nor is this all for he addeth his reasons saying for Adam was first formed then Eve Whereby he teacheth us That such a practice is contrary to the Law of Creation the Law writâ—en upon the Creation and the Way and Method of Creaâ—ion which the Lord was pleased to follow and thâ—reby give Documents and Significations of his will to man This practice then of the Quakers must be unnatural and a plaine saying that God created Eve first and then Adam And further the Apostle addeth And Adam was not deceived but the woman being deceived was in the transgression That is the woman being immediatly first deceived by Satan was the cause occasion of Adams transgressing therefore was her subjection to the man laid further upon her as a more grievous weight and burthen as a part of her punishment The Quakers then who would have women usurping Authority and Teaching in the Church do seek to annul the sentence past upon Women by the just Lord for Eve's being the cause of Adam's sinning and do in a manner declare that that sentence was unjust and that Eve was not the devils instrument to cause Adam sinne Let them see to it for it draweth deeper than they are aware 4. Let us now see what he sayes for this Seing saith he Pag. 210. male and female are one in Christ and seing he giveth his Spirit to one as well as to another when the Lord moveth in women by his Spirit we think it no way unlawful for them to preach in the meetings of God's people Answ. 1. That there is neither male nor female as there is neither Jew nor Greek but all are one in Christ we grant in reference to the privileges of the Covenant now under the Gospel dispensation in opposition to what was under the Law for of this Paul speaks Gal. 3 28. But that therefore women may as well Preach in the Assemblies of the Church as men is a Quakers consequence having no connexion nor appearance of reason 2. That God giveth his sanctifying Spirit to women as well as to men is very true but that he moveth in them for any such end as he here mentioneth is simply denied And by this we may see what sentence to passe upon these irregular motions which they talk so much of If the Spirit of God move in women it will be to prompt them to duty that is to keep silence in the Church and not to Teach there or to usurpe authority but to learne in subjection remembering what her sex is called to by the law of God and what that punishment is that
was hinted just now then it must be said that the Devil the Prince of the powers of the aire the God of this World the Prince of darkness and the Spirit that worketh in the Children of disobedience cannot deceive any with his false Lightnings nâ—y not even such as are judicially given up of God to strong delusions to believe a lie which yet the experience of all ages would confuâ—e the Scripture also tels us that Satan can transforme himself into an Angel of light 2 Cor. 11 14. that he hath his depths Rev. 2 24 his devices 2 Cor. 2 11. That he is the Ruler of the darkness of this world spiritual wickedness in celestials Ephes. 6 12. What meaneth I pray the working of Satan with all power and signes and lying wonders and with all deceivablness of unrighâ—ousnes in them that perish because they received not the love of the truth mentioned 2 Thes. 2 9 10 do we not hear Revel 12 9 that the great Dragon that old Serpent called the Devil and Satan deceived the whole world But not to insist on this which the many Energumeni persons obsessed with the devil and phanaticks with Enthusiasts and the like wherewith Histories of all ages abound will not suffer us once to call into question and whiâ—h the late relations of Iohn of Leidenâ— Thomas Muncer Iohn Battenburg Melchior Hophman David Georg Swenckfeldius Wâ—igelius in Germany and of Hacket Coppinger Arthington and the rest of the Grundletonians in England with the instances of Phanaticks among the Papists mentioned by D. Stillingfleet in his Idolatry of the Church of Rome Chap. 4. do put beyond all debate let us but consider how it was with the false Prophets of old in whom Satan was a Lying spirit to perswade Ahab 1 King 22 20 21 22. Were not they and the like deceived with false Impressions supposing they had the Spirit of the Lord when it was but a lying Spirit deceiving them 2 Chron. 18 23. 1 King 22 24 Is there not a Spirit of Error as well as a Spirit of truth 1 Ioh 4 6 22. But that we may put an end to this this Man 's own expression confirmeth what I say for he hath a restriction or qualification spoiling all his purpose while he saith that this divine Revelation moveth an understanding that is well disposed to an assent Whence we see that every Revelation pretending to be Divine is not to be submitted to as such but that Revelation only which proveth it self unto an intellect well disposed and discovereth thereunto its own proper Evidence and Perspicuity And therefore all Revelations even though supposed to be divine ought not to passe without examination But I had thought that all divine Revelations and Inspirations Extraordinary and Immediat for we speak not here of the Lords Mediat and Ordinary Illumination whereof all the children of God are made partakers in one degree or other did either finde or make the intellect well disposed for receiving the Impression of Light and Truth revealed so that a graceless Balaam could say Numb 24 4. Balaam the Son of Beor hath said and the man whose eyes are open hath said He hath said which heard the Words of God which saw the vision of the Almighty falling into a trance but having his eyes open Hence Elisha called for a minstrel that his Spirit might thereby be composed and he in case to receive the Revelations of God 2 King 3 15. So that while the Intellect was out of frame through one passion or other the man was not in case to receive the divine Illapses of Light and Revelations of God's minde Now while this man insinuateth that even divine Revelations may come into an understanding not well disposed it must be much more probable that other Revelations which are not truely Divine may affect a distempered understanding And yet I doubt if this Man can give such clear marks of distinction betwixt an Understanding that is Distempered and an Understanding that is Sound and well Disposed at the receiving of such Revelations whereby the Persons under these receipts of Illumination can certanely know whether their mindes and understanding were Well or ill disposed that thereby they may certanely know what to judge of these Revelations Yea I doubt if he can give instances of persons so immediatly Illuminated even by the Father of lies sensible and convinced of a distempered understanding while receiving these glances of new light So that even because of this and because it is possible that such Meteors of new Light may fall upon a distempered understanding and be received and entertained as Divine when nothing lesse it is certane that these Illuminations should passe under examination and tryal and there must be a Rule and Measure whereby they must be tryed and consequently that the Scriptures must be that Rule seing among Protestants nothing else can pretend to this umpireing Power 23. Having premised these things to facilitate our way in what followeth we return to the Examination of what he saith in his Apologie Upon the fourth and fift Propositions formerly mentioned His fourth Proposition is as we heard That these Revelations were of old the formal Object of the Faith of the Saints And by these Revelations he must meane Inward and Immediat Communications of the minde of God by Dreames Visions Vive Voice or the like such as these were which the Patriarchs and Prophets of old had or as we have shown he shall speak nothing to the purpose he would be at New let us see what way he proveth this He adduceth for this end the definition of faith given by the Apostle Heb. 11 1. saying that faith is the substance of things hoped for the evidence of things not seen But to what purpose I do not see seing it is a most certane Truth that all that have had and now have this faith have not had nor yet have these Inward and Immediat Revelations whereof we are speaking That the Object or ground of this Faith was the saying and promise of Iehovah is unquestionable but the thing that he should prove is this That this saying of God which saith gripped to and laid hold on was immediatly spoken by God to every individual beleever as for example that promise which was immediatly revealed to Adam That the seed of the woman should tread down the head of the Serpent or That immediatly revealed to Abraham That in his seed all the nations of the earth should be blessed c. and the like Doth he think that no man can beleeve a promise but he to whom this promise is immediatly spoken by God Let him prove this for I will not grant it He attempteth a proof from the Instances mentioned in that Chap. and adduceth only two Noah and Abraham And I willingly grant that not only these two but all others who had immediat Revelations from God whether touching matters of Faith or Duty had the Word and Authority
Vossius ubi Supra Pag. 150. taking that by nature c. to import as none with any shew of reason can otherwise think all carnally borne and partaking of the nature of Adam and so to be verified of all borne by the conjunction of man and woman so that by nature is as much as naturally And Calvin on the place sayeth that it is a notable passage against the Pelagians for saieth he what is naturally in every one is in them from their very original therefore if all be children of wrath or obnoxious to wrath by nature they are so from their very original But what way doth this Man evade The Apostle sayeth he assigneth evil actions not any thing that is not yet reduced into act for an argument proveing them to be children of wrath By which we see how backwardly this man readeth the Scriptures for the Apostle to commend the riches and power of the grace of God towards these Ephesians whom the Lord had quickened showeth what persons they were and all are before grace take hold of them He saith not that these Ephesians were children of wrath because walking according to the course of this world c. but that they had so walked were moreover children of wrath by nature and it is observable though this Man putteth out his owne eyes that he may not see it how the Apostle changeth the person from the second to the first vers 3. saying among whom also we all had our conversation in times past and were by nature the children of wrath even as others And thereby sheweth that this was not the condition of the Ephesians and other Gentiles only but of the Jewes also himself not excepted because nature corrupted in Adam is one and the same common to all both Jewes and Gentiles so that all as soon as they partake of Nature come under this guilt and are Children of wrath He himself immediatly before told us that the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mentioned 1 Cor. 2. the Carnal man was not the Animal man but the Rational man so that this is true not only of the beastly man who by his actual sinnes bâ—utifieth himself and maketh himself a meer Animal but even of the Rational man who hath a rational soul and so soon as he hath a rational soul. The usual import of the word Nature and Natural in Scripture confirmeth this Rom. 2 27. 11 24. Gal. 2 15. 4 8. 1 Cor. 15 44 46. 10. We need not then regaird what he addeth saying that the Gospel condemneth nor threatneth no man but him that hath actually sinned for in some sense the Gospel condemneth no man that heareth it but the final unbeleever but offereth life pardon to all to whom it is preached of all their sins actual original upon condition of accepting of Christ offered therein And as for the New Test. we have seen enough in it already and will see more to evince our point and albeit this were not we Judge that the Old Test. could prove the point as we shall also see The Gospel moreover tels us that except a man be born againe he cannot enter into the Kingdom of God and so that as long as he hath but the first birth of the flesh he is under the wrath of God Infants are not capable of threatnings but they are capable of death which we proved in the preceeding Chapter to be the punishment of sin 11. Nor is that which followeth much worth the noticeing when he sayeth God will visite the iniquities of the fathers upon their childeren who abide in sin and so homologate and follow thir fathers iniquities For there is a vast difference betwixt Adam's first sin and the sinnes of other Parents Adam's first sin or breach of the Covenant was not a personal sin as the sinnes of other Parents are and his after sins were but the sin of the whole Nature whereof he was the Head and Representative therefore all that partake of that Nature participate of the guilt of Nature when Infants have a being they partake of the nature of Adam immediatly and though they have this nature by meanes of generation of their immediat parents yet they have not this nature from them but from Adam as I said And though they have their personality from their immediat parents yet they do not partake of their Fathers personality but have their owne humane personality not being a thing propagable therefore they cannot in strick sense be guilty of their parents personal sinnes And yet if it were of moment to debate the matter we might shew from Scripture how the holy Lord who is Just Righteous punisheth even children for their Fathers faults and though the children be sometimes found guilty of actual sinnes and so homologate their Fathers transgression yet it is not found alwayes to be so It was not so I suppose with the infants of Careh Dathan and Abiram and the rest of that conspiracy nor with the Children of Achan nor with the Infants of Sodome and Gomorrah and of the Old world nor with these that were carried away captive by the Assyrians and Babylonians and several other instances to speak nothing of the Children of Cain Ismael Esau and of the Jewes when cut off the Old and Natural stock Rom. 11. And further the very expression of God Command 2. of visiting the iniquities of the fathers upon the Children sheweth that whatever sinnes they may have of their owne yet it is the fathers guilt that bringeth on that punishment else it could not be a visiting of their fathers iniquities but only of their owne 12. It seemeth more considerable that he sayeth our opinion is contrary both to the mercy and justice of God if he had given any proof But he must follow the footsteps of Socinians and Arminians who Assert this also but will not much trouble us with their probations He told us just now himself That God can and doth visite the Iniquities of Fathers on their Children and how can this comport with his goodness and justice seing their fathers sins are not properly their owne because they were personal when he thinketh it Incongruous to God's Iustice and Goodness to impute the sin of Nature to all that partake of that nature though it be their owne by vertue of their partaking of Nature And strange it is that men will be that bold as to call God to their bar and accuse him as Unrighteous because he taketh vengeance when upon a far unlike account they will not impute iniquity unto Men we see that for crimes of â—ese Majesty or the like one man is not only punished but all his posterity after him though not yet borne are forfeited When a person representing others which cometh neareâ— to our case committeth any fault as such a person representing all whom â—e representeth must beare the guilt and the inconvenience following there upon and no man will account this unjust or iniquous
are they in capacity to joyn themselves to this seed of sin Is it when they are in capacity to commit actual sin But of this the question may be renewed when may we judge them in this capacity shall we suppose that they are not in case to sin actually or to adjoyn themselves to this seed untill they come to the full use of reason then it will follow that Idiots can sin none at all that the Envy Selfishness Pettedness and the like that appeare very early in Infants shall be no sinnes and yet Augustin was of another mâ—nde And there were some of the Old Pelagians who to evite the force of arguments against them alleiged that the Infants committed actual sin so soon as they were born and therefore came under death as a punishment against whom August wrote Serm. 7. de Verb. Apost saying what do you think to say and whose eares can heare it did they sinne themselves where I pray did they sin when and how did they sin They know neither good nor evil shall they sin that are under no command Prove that Infants are sinners prove what is their sin Is it because they weep that they sinne do they sin because they take pleasure or repel trouble by motions as dumb â—nimals if these motions be sin they becoâ—e greater sinners in baptisme for there they resist most vehemently But I say another thing you think they have sinned otherwayes they had not died but what say you of such as die in their Mothers womb will you say they have sinned also you lie or are deceived c. Whether this man will be of this judgment or not I know not but it is like he will not owne it for he looketh not upon death as a punishment of sin 9 I would gladly have him explaining to me what that is to joyne themselves to this seed of sin and that so much the rather because it is a piece of their proper dialect and is no where else to be found so far as I know Is this Seed lying within them as a stranger or as a tempter alluring them to sin in which they have no concerne until they submit to the temptation and consent then why may we not suppose that such a seed of sin might have been in Adam before he fell from the very minute of his creation seing it could not have dammaged him if he had not actually consented But why should this Seed of Sin be more looked upon as a stranger so as by vertue thereof they in whom it is shall not be accounted sinners than the Seed of Grace of which the Scripture speaketh and by vertue of which they in whom it is are denominated gracious even when they are not actually exerceing grace But it seemeth this man looketh upon the seed of sin and the seed of grace as two contrary solicitors attending man with their contrary motions and solicitations so that man abideth still in puris naturalibus till he hearken to the one or other and yeeld his consent But then 10 I would ask if it be in mans power to withhold his consent from the urgent soliciting of this seed of sin If this be in his power than he can live all his dayes and never once sin and act his part better than Adam did And how cometh it seing this is in every ones power that there was never one such found borne of a woman and begotten of a man that lived and died without sin If it be not in mans power than his soul hath gote a sinful byasse which Adam's soul had not when first created and shall this sinful byas and inclination be no Deformity no Sin no Imperfection no Contrariety to the law which prohibiteth all inclinatioâ— to sin 11. Let him explaine to me how the childe 's actual sin can make him really guilty of Adam's eating of the forbidden fruit and to deserve hell fire upon that account doth he think that the first actual sin of the châ—lde maketh him really guilty of all his fathers faults doth he think that the fiâ—st actual sin of the childe maketh him as guilty and as obnoxious to the wrath of God for all Adam's after sinns as for his first sin This must be cleared by Him who putteth no difference betwixt Adam and other parents in this matter and it must be cleared so as no staine of Injustice be put upon our Maker and with all he will do well to consider that maine argument of the Socinians and Arminians against us for though it doth not reach us yet I see not how he shall evite it It is this one act cannot make an habite one act of sin could not have that force to corrupt the whole nature of Adam for here this mans judgment is that one act of sin consenting to the seed of sin corrupteth that mans whole nature which was pure before one act of sin can deprive a man of Integrity and of Original Righteousness and bring on an Inclination to all sin but these evils are not sinfull in this mans account therefore he is concerned to loose his friends Objection 12 The ground of this mans mistake though he be not that ingenuous as to declare it is that no guilt can be imputed to a person who doth not actually consent thereto by an act of his owne personal Free Will for this was the maine Objection of the Pelagians and of others But then what will he say of sinnes of Ignorance and the like How cometh it that sins are divided into Voluntary and Involuntary What will he say to Psal. 19 13 14. But we have told him that even Originals in was fully voluntary in our nature and in the Fountain when first committed for it was not as to us a personal sin and so the personal consent of such as are contaminated therewith is not requisite thereto but a sin of our Nature and to this no more consent or will is required than the will and consent of him who was the head of this nature whose will was not extrinsick to us we being in him as members of that Body whereof he was Head Beside that this Voluntariness â—elongeth not to the Essence and Forme of sin Scripture defineth sin otherwise calling it a transgression of the Law 1 Ioh. 3 4. and who say otherwayes joyne with Bellar. de Amiss Grat. C. 1. 13. By this meanes he must say That infants are neither Righteous nor Unrighteous neither Holy nor Sinful indued neither with Good nor Evil qualities and consequently neither heires of Hell nor of Glory and thus make them mere Stocks or Brutes and not Rational Creatures 18. Next he speaketh to our Argument from Rom. 5 12. c. and because this place iâ— the proper seat of this doctrine which we hold the Apostle treating there of it professedly and maintaining it we shall premise some things to clear our Argument and then shall examine what he saith And 1. It is obvious to all
and consequently it is no part of the image of God in man 3. How can the man not be denominated from this seed and accounted an holy man upon the account thereof seing he called it before a Spiritual Principle and Organ and the Vehicle of God and that wherein God dwelleth and from which God and Christ cannot be separated And a divine and glorious life Shall a man have a Spiritual Principle of holiness in him and a divine Life and yet not be accounted a spiritual and holy man Nay shall a man have Christ in him dwelling and abideing in him yet not be called an holy man Shall a man have God dwelling in him as Christ had though not in that measure and yet not be accounted a spiritual holy man 4. The Scripture acquanteth us with no Seed or Principle of a spiritual life communicated to every man by his Birth or Conception nor to any but in Regeneration when they are borne againe not of bloud nor of the will of the flesh nor of the will of man but of God Ioh. 1 13. And these are they who receive Christ offered in the Gospel and by beleeving on his name receive power to become the Sons of God vers 12. for that which is borne of the flesh is flesh and that which is born of the Spirit is Spirit Ioh. 3 6. This being so we passe his comparison and that which he addeth as being founded thereupon all being grounded upon a fundamental errour his reasons for which are afterward to be examined 14. In the fourth place § 15. he saith That hereby they do not derogate from the Sacrifice and propitiation of Christ. But how is this imaginable seing this Seed which is born with every man will sufficiently save them if they will but suffer it to work in them so that there is no necessity for a man once to hear the name of Christ named in reference to Salvation And what improvement doth or can this Seed or Light in Heathens that never heard of Christ make of the Sacrifice of Christ We are told that Christ the true Messias by his knowledge that is by the knowledge of him as making his soul an offering for sin and as bearing their iniquities should justifie many Esai 53 10 11. And further we heard before how this Man joyneth with Socinians in denying the Deity and Incarnation of the Son of God and how having done this he can plead for or maintaine Christ's Sacrifice and Propitiation is intelligible only to Quakers who can as they pretend understand unintelligible things But let us heare how he vindicateth himself and the rest from this imputation He saith They beleeve all that is written of Christ's Conception Birth Life Miracles Death Resurrection and Ascension to be true And what then Socinians will say the same and yet are no friends to Christ's Sacrifice and Propitiation Do you beleeve that that body which was crucified at Jerusalem rose again and is now in glory Speak your minde here if you dar that that Body was personally united to the Godhead we think saith he further all to whom these things are revealed are bound to beleeve them But what will the beliefe of them signifie seing the devil believeth them to be true Yea saith he we think incredulity here damnable And why so Because that divine seed would incline all to believe for it assenteth to all truth that is declared But all this being but an historical faith can effectuate no salvation Hath the devil who is no stranger to this historical faith this divine Seed in him also inclineing him to beleeve this truth If not then this divine seed is not requisite unto this Faith if yea then God and Christ dwelleth in the devil and he is partaker of a glorious and divine life for this and more was said above of this seed as we heard 15. We hear nothing yet said for the Sacrifice and Propitiation of Christ Therefore he addeth that they firmly beleeve that Christs coming was necessary that by his death and passion he might offer himself a sacrifice to God for our sinnes and who ever obtaine remission of sins it is by vertue of his Satisfactory sacrifice These are faire words but containe nothing that can satisfie any understanding person for the Socinians themselves will say as much as may be seen in Hoornb Socinianismi Confut. lib. 3. Cap. 1. Pag. 490.491 Doth he say that the Quakers grant that Christs sufferings were a proper punishment suffered by Him as a cautioner in the room and stead of any sinner and that thereby He did truely and properly make satisfaction to the justice of Goâ— for the sinnes of his people and so purchase unto them Grace and Glory Remission of sins having pacified God and reconciled him unto them by a true and proper sacrifice and so properly and truely did redeem his people As the Socinians make Christ only a Metaphorical God in respect of his Office so they ascribe to him a Metaphorical Redemption and Satisfaction And if this patron of the Quakers can say no more on their behalfe it is too too manifest how small account they have of the Sacrifice and Propitiation of Christ. And what if all this be meant of the Christ within them 16. Yet he would make us beleeve that they magnifie and exalt Christ's propitiation above what we do we beleeve saith he that as all men were made partakers of the evil fâ—uits of Adam's fall though thousands never heard of him so many may feel the vertue of this divine seed and by it be turned from evil to good albeit thâ—y be utterly ignorant of Christ by whose obedience and suffering they obtaine this benefite Ans. 1. All men are actually made partakers of the evil fruits of Adam's fall so soon as they have a being because this is propagat by nature all mankinde being in Adam as their head and root But grace is not propagat by nature Had Adam this seed in him after he fell and before the promise of the seed of the woman was made to him Then he lost it not by the fall but by the fall sure he lost all inclination to spiritual good If he represented all Mankinde in the New Covenant of grace as he did in the Old Covenant of works then as his fall did redound in the one to the actual condemnation of his posterity so should his faith for we charitably suppose he was a beleever redound in the other to the actual salvation of all of what necessity then should the sacrifice of Christ be 2. All were partakers of the evil fruits of Adam's fall actually and not potentially only for there is none that escapeth but the feeling of the vertue of this divine seed is but a possibility so that notwithstanding this divine seed be said to be in all yet it might so fall out that not one should be saved for to have a power only to feel this seed importeth no actual