making this Question, How the Apostle could affirm those following sins reckoned by the Apostle of all men, after he had given several interpretations, concludeth, that that is the best exposition, and most consonant to the Text, as also the scope of the Apostle, and most apt to resell heresies, which understandeth it of all men, in respect of their nature and originals, and by their works are made more sinful; for seeing all are under original sin, and by nature children of wrath, when by age they can actually sin, they stir up this hereditary evil in them, That there is none righteous: neither the Jew by the Mosaical Law, nor the Gentile by the Heathen Law. Thus even a Jesuit, which may exceedingly shame our Britannus Coluber, as Pelagius of old was called, and may be transmitted to such who are guilty of Pelagius his error by imitation. Now that this Exposition ⟨p. 424⟩given is most consonant to the Apostles scope, is plain, because if he did not so conclude by his Disputation, That every one naturally, not one excepted was thus under sin, then such exempted ones would not need justification by Christ: Therefore observe at vers. 19. how universally he expresseth himself, That every mouth might be stopped; It is taken from a guilty malefactor, whose faults are so evidently proved, that he cannot tell what to say, he is condemned in his own conscience; and thus ought every one to be, partly by Scripture, and partly by experience so fully convinced of his native-pollution and sinfulness, that he cannot in the least manner boast of himself, attribute any thing to his own power, or complain of God; The Metaphor is either from a beast that hath a muzzle or bridle put in his mouth; or as Chrysostom from the torrent and streams of water, which running violently are damned up; And this denoteth how readily and impetuously a man is carried out to justify himself, to deny any such original pollution, to quarrel and expostulate with God: So that this being Gods end in suffering mankind to fall into this condemned estate, even to stop mens mouths, to convince them to humble them; How inexcusable are those, who from this very dispensation do take occasion to open their mouths, and to plead the more pertinaciously for themselves? The other general expression is no less observable, That all the world may become guilty before God:
making this Question, How the Apostle could affirm those following sins reckoned by the Apostle of all men, after he had given several interpretations, concludeth, that that is the best exposition, and most consonant to the Text, as also the scope of the Apostle, and most apt to resell heresies, which understandeth it of all men, in respect of their nature and originals, and by their works are made more sinfull; for seeing all are under original sinne, and by nature children of wrath, when by age they can actually sinne, they stirre up this hereditary evil in them, That there is none righteous: neither the Jew by the Mosaical Law, nor the Gentile by the Heathen Law. Thus even a Jesuite, which may exceedingly shame our Britannus Coluber, as Pelagius of old was called, and may be transmitted to such who are guilty of Pelagius his errour by imitation. Now that this Exposition ⟨p. 424⟩given is most consonant to the Apostles scope, is plain, because if he did not so conclude by his Disputation, That every one naturally, not one excepted was thus under sinne, then such exempted ones would not need justification by Christ: Therefore observe at vers. 19. how universally he expresseth himself, That every mouth might be stopped; It is taken from a guilty malefactor, whose faults are so evidently proved, that he cannot tell what to say, he is condemned in his own conscience; and thus ought every one to be, partly by Scripture, and partly by experience so fully convinced of his native-pollution and sinfulness, that he cannot in the least manner boast of himself, attribute any thing to his own power, or complain of God; The Metaphor is either from a beast that hath a muzzle or bridle put in his mouth; or as Chrysostom from the torrent and streams of water, which running violently are damned up; And this denoteth how readily and impetuously a man is carried out to justifie himself, to deny any such original pollution, to quarrel and expostulate with God: So that this being Gods end in suffering mankind to fall into this condemned estate, even to stop mens mouths, to convince them to humble them; How inexcusable are those, who from this very dispensation do take occasion to open their mouths, and to plead the more pertinaciously for themselves? The other general expression is no lesse observable, That all the world may become guilty before God:
