That by nature, through the original sin we are born in, all are heirs of Gods wrath, all are obnoxious to eternal damnation. This is the most bitter herb in all this discourse of original sin. Here all the adversaries to it, seem to be most impatient, when you utter such words as these, by nature deserving damnation as soon as ever we are born, before any actual sin committed, it is just with God to throw us into hell, that every Infant is obnoxious to this vengeance: At these words they are ready to rend their garments, and to say, we have spoken blasphemy. The late Writer will in some sense (though in effect it be none at all) grant that Adam's sin may be imputed to us for some temporal evils, but that the effect of it should be to put us into a state of eternal condemnation: This seemeth horrid to him. But who may let his heart work in pitiful thoughts against Scripture affirmations? Why should not all say, it agreeth not with the mercy of God, that men should for ever lie roaring in hell, for the sins committed here in a transient manner? But of this in its time. We must judge of God by Scripture-light, not by our humane affections. And as Gregory saith well, He that cannot find out a reason of Gods doings, may easily find in himself a reason, why he cannot find it out. This Text doth clearly declare the condition of all mankind by nature, and therefore it must be for original sin, and not actual, we have also the Apostle Rom. 5. 16. in that comparison between the first Adam and the second fully establishing this, The judgement was of one ⟨p. 529⟩(saith he) to condemnation, but the free gift is of many offences to justification: here we see attributed to this sin, not only [Greek or Hebrew], but [Greek or Hebrew], judgement and condemnation, which cannot be limited only to temporal curses, because condemnation is opposite to justification, and to eternal life through Christ: Yea that Text Rom. 3. 19. may like an oath, put an end to all controversies and strifes in this matter; where the Apostle proving all men both Jew and Gentile to be under sin, maketh this the consequent of it, That every mouth may be stopped, and all the world become guilty before God. Here we see all mankind is guilty before God: They are all so many damned men, if the grace of God doth not interpose;
That by nature, through the original sinne we are born in, all are heirs of Gods wrath, all are obnoxious to eternal damnation. This is the most bitter herb in all this discourse of original sinne. Here all the adversaries to it, seem to be most impatient, when you utter such words as these, by nature deserving damnation as soon as ever we are born, before any actual sinne committed, it is just with God to throw us into hell, that every Infant is obnoxious to this vengeance: At these words they are ready to rend their garments, and to say, we have spoken blasphemy. The late Writer will in some sense (though in effect it be none at all) grant that Adam's sinne may be imputed to us for some temporal evils, but that the effect of it should be to put us into a state of eternal condemnation: This seemeth horrid to him. But who may let his heart work in pitifull thoughts against Scripture affirmations? Why should not all say, it agreeth not with the mercy of God, that men should for ever lie roaring in hell, for the sins committed here in a transient manner? But of this in its time. We must judge of God by Scripture-light, not by our humane affections. And as Gregory saith well, He that cannot find out a reason of Gods doings, may easily find in himself a reason, why he cannot find it out. This Text doth clearly declare the condition of all mankind by nature, and therefore it must be for original sinne, and not actual, we have also the Apostle Rom. 5. 16. in that comparison between the first Adam and the second fully establishing this, The judgement was of one ⟨p. 529⟩(saith he) to condemnation, but the free gift is of many offences to justification: here we see attributed to this sinne, not onely 〈non-Latin alphabet〉, but 〈non-Latin alphabet〉, judgement and condemnation, which cannot be limited onely to temporal curses, because condemnation is opposite to justification, and to eternal life through Christ: Yea that Text Rom. 3. 19. may like an oath, put an end to all controversies and strifes in this matter; where the Apostle proving all men both Jew and Gentile to be under sinne, maketh this the consequent of it, That every mouth may be stopped, and all the world become guilty before God. Here we see all mankind is guilty before God: They are all so many damned men, if the grace of God doth not interpose;
