A continuation of the exposition of the Epistle of Paul the Apostle to the…

in case they do not so, they may in some sense be said to do, what indeed their Father did. But if this be not in their Power, though they approve of what he did, they cannot be said to have done it. But in Covenants the Case is plain. Men may enter into a mutual Covenant for the Erection of a Government among them, which proving a Foundation of all their Civil Rights for the Future, their Posterity may be said to have made that Covenant, and to be Obliged thereby, as it was in this Case. (5.) Neither will it advantage his pretence, with a seeming acknowledgement of some Impropriety in his Assertion in those words, [Greek or Hebrew], as I may so say. For although it should be granted that he intends some impropriety in the Expression, yet there must be Truth in his Assertion, which this Interpretation will not allow: For if it be true only in the sense he contends for, it is true in none at all, for that is not any. But the meaning of these words is, ut verbo dicam, that I may give you a Summary of the whole, that which my Argument riseth up unto. (6.) Having given us this crooked Rule, he adds a Limitation unto it, whereby he hopes to reduce the whole to his Purpose. For, saith he, this Rule is not to be extended unto the Merits or Sins of Parents and Ancestors, though some loss may accrue unto the Children thereby; for thence he infers, that though we may suffer some loss by the Sin of Adam, yet his Sin is not imputed unto us. But (1.) How far the Children of Flagitious Parents may not only suffer loss, but undergo Temporal Punishment also for the Sins of their Parents was showed before in the Instances of those who perished in their Infancy, both by the Flood and in the Conflagration of Sodom. (2.) The Case between any other Parent and his Posterity, is not the same as it was between Adam and us all, so that these things are Sophistically jumbled together. There is indeed an Analogy between Adam and his Posterity on the one hand, and Christ with Believers on the other; and never was there, nor shall there be the like Relation between any else. For these two Individual Persons were appointed of God to be the Heads of the two Covenants, and Representatives of the Federates as unto the Ends of the Covenants.

in case they do not so, they may in some sence be said to do, what indeed their Father did. But if this be not in their Power, though they approve of what he did, they cannot be said to have done it. But in Covenants the Case is plain. Men may enter into a mutual Covenant for the Erection of a Government among them, which proving a Foundation of all their Civil Rights for the Future, their Posterity may be said to have made that Covenant, and to be Obliged thereby, as it was in this Case. (5.) Neither will it advantage his pretence, with a seeming acknowledgment of some Impropriety in his Assertion in those words, , as I may so say. For although it should be granted that he intends some impropriety in the Expression, yet there must be Truth in his Assertion, which this Interpretation will not allow: For if it be true only in the sence he contends for, it is true in none at all, for that is not any. But the meaning of these words is, ut verbo dicam, that I may give you a Summary of the whole, that which my Argument riseth up unto. (6.) Having given us this crooked Rule, he adds a Limitation unto it, whereby he hopes to reduce the whole to his Purpose. For, saith he, this Rule is not to be extended unto the Merits or Sins of Parents and Ancestors, though some loss may accrew unto the Children thereby; for thence he infers, that though we may suffer some loss by the Sin of Adam, yet his Sin is not imputed unto us. But (1.) How far the Children of Flagitious Parents may not only suffer loss, but undergo Temporal Punishment also for the Sins of their Parents was shewed before in the Instances of those who perished in their Infancy, both by the Flood and in the Conflagration of Sodom. (2.) The Case between any other Parent and his Posterity, is not the same as it was between Adam and us all, so that these things are Sophistically jumbled together. There is indeed an Analogy between Adam and his Posterity on the one hand, and Christ with Believers on the other; and never was there, nor shall there be the like Relation between any else. For these two Individual Persons were appointed of God to be the Heads of the two Covenants, and Representatives of the Foederates as unto the Ends of the Covenants.