A treatise of original sin ... proving that it is

Lastly, The very inward part of this reason: is very wickedness and falsehood it self, for this Proposition, That heaven and hell were not used as Arguments in the Old Testament, but that temporal mercies and judgements were the only spurs and curbs in their conversation, is being reserved as the peculiar and proper glory of Christ, to reveal the promises of eternal life, is that notorious pure impure Socinianisms which our learned Writers do so evidently profligate. This saith Smalcius (De Div Jes. Christi c. 7.) is so clear a truth, that they want no little thing to the true knowledge of Christ and his Office, who are ignorant of it, or doubt of it; yea he addeth Unde appareat, &c. from whence it may appear, that our Congregations, though they are said to blaspheme Christ, yet do more rightly acknowledge Christ in this particular, Quam omnes alios Christiani nominis professors, then all other professors of Christs name. Thus they triumph in this enormous error, as their greatest glory, because they make it peculiar to Christ to reveal and promise eternal glory. It is not my intent to enlarge on this point, That eternal life was promised to Adam, as also to those who lived in the Old Testamentary dispensation. That the tree of life, was a Sacramental symbol of eternal life, appeareth by that expression, Rev 2. 7. And certainly if the Jews did not discover the resurrection of the dead, and eternal life, it was because they did not [Greek or Hebrew], as our Saviour telleth them, Mat. 22. 29, 30. and that is remarkable which is said, Joh. 5. 39. Search the Scriptures, for in them ye think ye have eternal life; That same [Greek or Hebrew], ye think, is not spoken, as if it were a false persuasion to look for eternal life out of those Scriptures, but because they boasted in their own interpretation of them, excluding Christ thereby: It is therefore a detestable position which Smalcius in the same place hath, That the promise of eternal life was wholly hidden from men for those ages which were before Christ, neither did it clearly appear to any one that such a thing would be bestowed upon mortal men; for doth not Job proclaim the clean contrary, Job. 19. 25. I know that my Redeemer liveth,— he shall stand at the later day upon the earth, &.

Lastly, The very inward part of this reason: is very wickedness and falshood it self, for this Proposition, That heaven and hell were not used as Arguments in the Old Testament, but that temporall mercies and jugements were the only spurres and curbes in their conversation, is being reserved as the peculiar and proper glory of Christ, to reveal the promises of eternal life, is that notorious pure impure Socinianisns which our learned Writers do so evidently profligate. This saith Smalcius (De Div Jes. Christi c. 7.) is so clear a truth, that they want no little thing to the true knowledge of Christ and his Office, who are ignorant of it, or doubt of it; yea he addeth Vnde appareat, &c. from whence it may appear, that our Congregations, though they are said to blaspheme Christ, yet do more rightly acknowledge Christ in this particular, Quam omnes alios Christiani nominis professores, then all other professors of Christs name. Thus they tryumph in this enormious error, as their greatest glory, because they make it peculiar to Christ to reveal and promise eternal glory. It is not my intent to enlarge on this point, That eternal life was promised to Adam, as also to those who lived in the Old Testamentary dispensation. That the tree of life, was a Sacramental symbole of eternal life, appeareth by that expression, Rev 2. 7. And certainly if the Jewes did not discover the resurrection of the dead, and eternal life, it was because they did not , as our Saviour telleth them,