AN ESSAY of Original RIGHTEOUSNESS AND CONVEYED SIN, Wherein the question is rightly stated, the latent venom of some of Dr. Jeremiah Tayler's heretical assertions detected, and accurately impugned.  
By 〈◊〉 ●ord Gentleman.  Epist. ad Gal. 1. 8. But though we, or an Angel from Heaven preach any other gospel unto you, then that which we have preached unto you, let him be accursed. 
Permissu superiorum, Printed, 1657.   

To the RIGHT HONOURABLE AND most truly Noble LORD, the Marquess of Dorchester, the great Example of true Honour, Learning, and Chivalry.  
Right Honourable Lord,  
WHereas your Illustrious Honour is not ignorant, and all the World knows, that as Divinity and essential truths are therefore eternal and 〈…〉 because such; so falsehood must needs decay and vanish, and that the learning of our late reforming Divines consisting only in some superficial talon of preaching language or elocution, and not in deep knowledge of Philosophy, metaphysic, and much less of that most solid profitable and subtle method called School Divinity, aims only at non procedere ad perfectioneni sed ad permutationem, still teaching to go forward not to perfection but to perpetual change, leaping from ignorance to a prejudicate opinion and never taking a good judgement in their way: and this, for that the enemy of mankind moving heretics to deride and slight School Divinity looks at no less than the total ruin of all Religion and faith— Hence most Honourable Lord, I thought it no ill Office of a Patriot for the und●ceiving of many to contrive this succinct Methodical Treatise of School Divinity, which now runs for shelter to the glorious protection of your Honour, a person incomparably Illustrious and accomplished in all royal and moral virtues, nam geminas animi nobilitate genus: the general report, fame and applause of your rare genius, transcendent worth, and known abilities in most part of all learning hath invited me to the boldness of this address; for to whom more fitly should a small Treatise intended for to establish truth (now when most maligned & despised) run ●or Patronage then to your most illustrious Lordship, a Vigorous honourer and indefatigable Investigator of truth, the natural pleasing object of our understanding! Pray Heaven it prove worthy your acceptance: for my part I shall ever acknowledge your greatness, admire your glory, and from your goodness raise to myself a hope that you will vouchsafe to cherish these weak fruits of my elucubrations; for such is the sublime, and magnificent amplitude of your soul as it will harbour with benign indifferency what is spoken against your own sense, judgement, and consent, my scope being to serve and honour not to instruct you, neither to engage you in the Patronage of what I deliver more than truth shall convince your judgement. Vale & diu feliciter vive Nobilium decus & magnae Britania●● ornamenium — This shall be the constant humble supplication of  
Most truly Noble And Right Honourable Lord, Your humble and obsequious Servant, J. FORD.   

To the Reader.  
Courteous Reader,  
IN an Age so pregnant of vice, desirous of profane novelties, affected and advantageous ignorance, it's no wonder the structures of true Religion, Devotion, and Antiquity decay and ruin. For if men did but seriously consider how unsatisfactory new Faiths, new Opinions are, they would quickly be convinced of this varity in seeking: For proof of this, I appeal to the Conscience ●f any that by misguided zeal have been transported with this fury, whether they have not with indignation beheld their former Tenets, applau●ing their present condition, as escaped from the pit of perdition, and yet in that instant of imagined felicity and safety have not an ●●ching desire and of new Lights, and a perfecter walking, which in a short time they prosecute so eagerly by ever learning to a Contradiction and Opposition of their ●ate found happiness, as to account also that state desperate and damnable? In this circular progress of Religion, what hope c●n these have of salvation or comfort in the agonies of Conscience, o● languishings of mortality, when their recovery may restore them to a defiance of their present belief and uncertain●y what Creed to die in? If the Apostle tells us of one Hope, one Lord, one Faith, sure the d●viation from this V●ity must be Schism▪ and persevering in 〈◊〉; utter destruction; because the multiplying a Deity, oppose●● its Essence, as much as the denying it●; and he will be no less mistaken, that thinks by bypaths unknown and uncertain ways to go to Heaven, a● he that denees ●ny.  
A more illustrious moral reason of this cannot be given then that of the Philosopher, Eu●tibus via errantibus nulla; because they in the true●way ●ake their progress in righteousness, the misguided only in errors. It much importeth men to be very circumspect & inquisitive after the right way; if neither living or dying they cannot by those ungodly reflections they now wander in, attain any certain hopes of salvation. I have not without admiration looked upon the incomparable ignorance of the most professing Teachers, who have no other cognizance of their zeal, than the want of good Literature; and I cannot judge the products of their instruction to be more than blind devotion, they themselves being such blind Leaders. For if I should ask them a reason of their Faith, or of those many Mysteries contained in the New Testament, or why they have abrogated holy Ceremonies, continued from the Primitive times even until these late days of apostasy; I suppose they could render no other account, than what a great Rabbi, to justify their abominable proceedings, replied▪ That the pious actings of these later days would not have passed for religious or devout in the Primitive times. How cautious then should all good minded Christians be, to bear the Doctrines of such dangerous Preacher●, which are Libels and Contradictions to the Primevall Church, and sent only for politic ends, by special faith to cast me into a lethargy of godliness, oblivion, and detestation (out of I know not what fear) of good deeds and just dealings. It's strange, where the Priests lips should preserve knowledge, the ancient and boyish Elders of our times should zealously affect the contrary; except that being deceived, they may more securely deceive others, or may with more audacious security precipitate, together with themselves, others into destruction, according to that of Thucydides.  
A {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, Ignorance is the Mother of confidence, or by want of knowledge the more facile may stupefy the clamours of a corrupt conscience hide their covetousness, and for their private craft the more undiscernably cry up Great is Diana of the Ephes●a●●. They might eas●●y have avoided these present Pas●●s and fearful Paroxysms for the ●osse of ●ithes, ●● they at first had vigorously preached, and showed the severe ●e●aces, and damnable pu●ishments for Sacr●●●dge; and may yet free us from ra●i●e● and unjust negotiations, if they themselves would cease to be covetous, and truly convince men that godliness is great gain. It cannot be expected, that those men who are ene●i●s to Learning, should be friends to antiquity, lest by i●●he● folly should be made manifest: For I assure myself, there is no stronger argument to demonstrate the truth of Christianity, their Tradition; hence the Prophet knew the good way from the old paths; our Saviour showing the good seed to be so●e● before the ●ares; and even in nature truth is before falsehood. It's no marvel, I say, that men no deeper rooted should be carried away with every wind of Doctrine; but that Doctor tailor, a man of that universal and profound reading, ingenuity, and grace in writing, such a pillar of the Church of England, should so unseasonably, contrary to the grave advice of very Learned and Reverend Admonishers, not only fall into a gross and damnable error, but endeavour by raked and false interpretation● to make the Church his Patron, is to be looked upon with pity and indignation. I think the enemy of mankind, that he might in cur days complete his malice, hath not only by delusion made the vulgar unlearned his instruments, but under pretence of piety, hath employed one of the best parts to undermine the chiefest foundations of Religion; his male sarra argument●, and dangerous inferences which from this his Opinion may be drawn, I shall leave the intelligent Reader to consider, wondering much that an Opinion maintained in God's Church in all Ages, and confirmed by several General Councils, should at last be styled by Dr. Taylor a Vulgar Error; but I am well satisfied with his zeal, to maintain one Error, that hath writ in defence of all. The God of Truth and Order enlighten this Nation, that the scales of ignorance and misguided zeal may fall from their eyes, and bring into the way of salvation all such as have erred and are deceived.   

THE DOCTRINE OF Original Sin.  

CHAP. I.  
Of the happy state of man before his Fall.  
ALmighty God, who is independent of all Beings, Immense in his extent, Eternal in his duration, infinite in all his perfections, immutable and absolute over all creatures, and he who was without doubt the mystery hidden under the veil of that ancient Statute which bore for device, I am what is, what shall be, and what has been, whose cover no man hath taken off, seeing no object out of himself which could deserve his love; & besides this love, being incited by a holy desire of communicating itself, it was requisite to frame a copy of the Intellectual Original which was in his Idea, and in his heavenly mind; and the world being but a lively vacuum, but an universal privation of forms and qualities, was chosen as the blank Table whereon he resolved to draw the first strokes of his goodness; and so all nature, as heavens, earth, sea, light, stars, trees, fishes, flashes, furnaces of fire and flames, vast extent of air●, clouds, abysses, peecipices, all engendered out of it by the sole power of the Divinity, by the command of the Word and Love. What I pray doth remain after all these prodigies of power and rare works of love? The Angels are lost without Redemption, and the punishment their insolence hath merited, will pursue them without relaxation, term, or pity. It must therefore be concerning man's creation and redemption that a decree is past; it's on man the great God reflected; its man who must be substitute in the place of Angels; without man all created works seem not sufficiently perfect Now God, the fountain, cause, and origin of the Universe, the wise and all-knowing Workman, to whom all things possible, drew ●ut of dirt, mortar, and dust, man his masterpiece and object of his favour, the Image▪ of his divine E●●ence, the Accomplisher of his commands, and his Lieutenant upon earth: It was only man that well deserved the last touches of his omnipotent hands, as the most glorious term of his power, the fa●rest piece of the Universe, a work so admirable, that it may rather beget admiration, then expressive words: whereas Plato cries o●t, that man is the miracle of all visible miracles, the horizon of all creatures, the all of all, and as it were, the soul of the World. Finally, Pyth●gora● looks upon man as the measure of all things, in whom are found the longitudes, latitudes, altitudes, and pro●●ndities of all beings; for it's known he hath a being common with 〈◊〉, a life common with plant●, a sense common with beasts, and an understanding which equals him with Angels; but he excels them all, in that he was created from God's Idea, as the most lively ●●●resentation of his great Maker; what ever learned Autho●s did in general speak in the praise 〈…〉, it's certain, that of all the enconiums given to him, the most noble, most august, and most transcendent, is, that man is created to the Image of God, as a character of his Substance and Divinity. O great God, who hath incited thee to heap together in one vessel wrought so admirably out of clay and dust, all the treasures of wisdom, greatness, and sanctity? why so many sciences, so many knowledges, so many splendours in one mans● soul? and why in one single man so many superexcellent graces, perfections, and virtues, the primitive justice, original righteousness, a rare rectitude of the inner man, a just subordination of the inferior faculties to the superior 〈◊〉 clear light, and the Empire 〈◊〉 ●e Universe? Herehence God's nature requireth homages, his majesty, servitudes; his glory, a●●iration; his goodness, all acknowledgements and affections of hearts; and though God is good and liberal, yet is he dread, just, and all foreseeing: If then he forseeth some danger and evil, let him providently dissolve the occasion, and obstruct the ways which lead man unto a precipice; let him not unite so many millions of members unto a head, which is able to corrupt them all in an instant, and leave unto the heart of man in dependency on created things, and cause efficaciously his affections to be still fastened unto his Creator, that so he alone may be the source of his motions and effects: No, no, the old Adam, our first Parent, must be created perfect; God saw every thing that he made, and behold it was very good; but mutable, for so it pleased God to prepare a way to the execution of his hidden decree: Adam must be the cause of our good and evil, and on his good or bad fortune ours must wholly depend: It was very convenient, that God as absolute Lord and Master, should leave Adam some commandment; and it was likewise very reasonable that Adam as his servant and creature, should be pliable and obsequious to so just a command and decree, as that of God, reserving the use of tree of the knowledge of good and evil, of which he expressly, and upon pain of death forbids Adam to taste or gather any fruit amongst all the trees which God hath planted in Paradise: Notwithstanding Adam swallowed down that fatal bit, which hath since infected all his posterity, his weakness not able to deny that to his Wife, which God reserved to himself, and blindly have done for the love of a foolish woman, what the eternal wisdom had so expressly forbidden him. O disloyal Adam! that gave more credit to a serpent that deceived thee, then to your Creator, and Truth which can never fail. Here through this act of disobedience in Adam we all fell, and became under sin and death, and all mankind were convicted and sentenced to the eternal and temporal death, in the conviction and sentence that passed upon him, Gen. 3. 6, 11, 17. 19 Rom. 5. 12, 18. and this without the knowledge or motions of the inidividuals or particular persons that were to proceed from Adam, yet so verily, virtually, really, and indeed, that all that came forth from him by propagation, do then, and in that birth, and there throughly partake of sin, death, and misery, and in their several persons respectively bear the image of the first Adam as he was in his ●all; see Gen. 5. 3. Rom. 17. 19 Job 4. 1: Psalm▪ 51. 5. Rom. 9 8. Eph. 2. 1, 2. etc, Here we may find out the origin and source of all our evils: hence our miseries daily finds deplorable increase; and hence the most shameful portion of a most sad and disastrous inheritance is daily transported to the poor children of Adam.  
Now man being created for a determinate end, and for a state convenient for his nature, and able to satisfy the original appetences of his soul; and no man by natural means able to arrive to the end and period of happiness, we must follow henceforward the conduct of a supernatural guide, since nature quitteth us here, having led us on as long as she was able We may consider that God, when he created man, did not assign him to remain in the state of pure nature, but did out of his goodness confer original righteousness and grace upon him, which exceeded the sphere of his nature; for God being in his own Essence goodness itself, cannot choose, but do unto whatsoever proceedeth from him, all that good which the nature of it is capable of (whether by natural or supernatural means) and his wisdom can readily contrive the means to bring that to pass, which his goodness disposeth him to do, and his omnipotency as easily acteth what his other two attributes have projected so that there wanting an infinite capacity of the soul, and without which she must be eternally miserable, it remaineth, that he who gave that capacity, must also afford the object, and assign means how to compass and gain it; all which is out of the reach of nature to discern; and therefore it followeth of consequence, that the Author of nature must needs endow man with supernatural means, if he be in a fit disposition to receive them, which may bring him to the supernatural end he was created for.  
And of the supernatural gifts, the first, and the ground and foundation of all the rest is faith; for whereas that we cannot by any natural means attain to the knowledge of any object that may render us completely happy in the next life; and yet such knowledge must be had, to the end we may direct our actions to gain the fruition of that object: Therefore there is no way left to compass this, but by the instructions and discipline of some Master, whose goodness and knowledge we can no ways doubt of; by which two perfections in him, we may be secure, that he neither can be deceived himself, nor will deceive us. Now the Doctrine that such a divine Master shall teach for such an end, we call faith: Now we must determine that this Master must be God and man, and that the Author of that doctrine we must believe, the instructor of the actions we must perform, and the promiser of the happiness we may hope for, be God himself; who only knoweth of himself what is said in matters of these natures, and who only is neither liable to be deceived, nor can deceive others, as being the prime verity itself: Therefore it was necessary Christ, God and man, should come into the world to teach us what to believe, and what to do, and preach unto us by his example, and himself be our Leader in the way that he instructed us to take. And we must determine, that those unto whom Christ did immediately preach this faith, and unto whom he gave Commission to preach it unto others, and spread it through the world after he ascendeth to Heaven, aught to be believed as firmly as he himself: The reason of this Assertion is, that their doctrine, though delivered by secondary mouths, yet it proceedeth from the same fountain, which is God himself, the prime verity, that cannot deceive nor be deceived. But all the difficulty herein, is to know who had this immediate Commission from Christ, and by what seal should we discern it to have been no forged one: The solution of this ariseth out of the same Argument, which proveth that Christ himself was God, and that doctrine he taught was true and divine, which is the miracles and wonders he did, exceeding the power of nature, which could not be effected by any but by God himself; for he being truth itself, cannot by any action immediately proceeding from him, witness and confirm a falsehood. In like manner, the Apostles doing such admirable works and miracles, as neither by nature nor by Art magic could be brought to pass, that must necessarily infer God himself co operated with them, to justify what they said. It is evident that their doctrine (not their own, but received from Christ) must be true and divine: This Faith thus taught by Christ, and propagated by the Apostles, and necessary to mankind to believe, dependeth intrinsically upon the testimony of the Primitive Doctors, Fathers, and counsels in church Catholic and Apostolic, which is ordained conserve and deliver it from age to age; and this cannot be but either by the immediate preaching of Christ, or else by the information (either in writing, or by word of mouth) of them that learned it from him, and their delivering it over to others, and so from hand to hand: But from Christ's own mouth none could have it but those that lived in the age that he did; therefore there remained no other means to have it derived down to after ages, then by this delivery over from hand to hand of Fathers dispersed throughout the world to the whole congregation of sons or youngers'; which proveth that the Church Apostolic is the Conserver of the whole doctrine of Faith necessary for salvation, and likewise of the divine Writ dictated by the holy Ghost, and written by the Prophets, Evangelists, and Apostles, which we are also bound to believe. Hence we may deduce, that into Christ's Catholic Church no false doctrine in any age can be admitted or creep in; that is to say, no false proposition whatsoever can ever be received and embraced by the Catholic Church as a proposition of faith. For whatsoever the Church believeth as a proposition of faith, is upon this ground, that Christ taught it as such unto the Church he planted himself, and so left it in trust to be by it delivered over to the next age: And the reason why the present Church believeth any proposition to be of faith▪ is because the immediate preceding Church of the age before delivered it as such; and so you may derive it on from age to age, until you come to the Apostles and Christ: For to have any false proposition of faith admitted into the Church in any age, doth suppose that all they of that age must unanimously conspire to deceive their children, telling them that they were taught by their Fathers to believe as of faith some proposition which indeed was not; which being impossible (as it will evidently appear to any prudent person that shall reasonably ponder the matter) that so many men spread throughout the whole world, so different in their particular interests and ends, and of such various dispositions and natures, should all agree together in the forgery of any precise lie, which is most impossible; though any one man may be liable to be deceived, or out of some indirect end may be induced to deceive others: Whence I come to say that faith dependeth on these two propositions; First, that whatsoever God said is true Next, that God I said this, whatsoever it be that is delivered thus by the general practice of the Church. And the primary original natural appetence of man's soul, is the love of truth, which it vehemently desireth, and is always unquiet and ardent in the search of it upon what occasion soever; and this acquisition of truth is that which the soul in every action naturally aimeth at, and detesteth falsehood. Therefore, although any particular man, as Dr. Taylor, may have his sense or fantasy so depraved, as to take imperfect or maimed impressions of outward objects; or the powers of his understanding so weak, as to make a preposterous and disorderly collection out of them; or his judgement so misguided by preoccupation of any affection or particular end, as he may in himself be deceived, and feed his soul with falsehood in stead of truth; or else that sinister respects and interests, or sordid apprehensions of commodity to himself by the sensual passions tyrannising over him, a●●o cause him to swallow mortal baits, making him employ the faculties of his understanding, and the powers of his soul, contrary to their natural inclination, to the maintaining of a lie: Yet it is impossible that all mankind, or such a vast multitude of men as contain in them all the variety of dispositions and affections incident to man's nature, and that are dispersed through the world, so as they can have no communion together whereby they might infect one another/ nor can have finister ends common all alike to them all which should invite them to conspire together to forge a falsehood. It is impossible, I say, that such a company of Saints and Doctors should so degenerate from their own nature, which is to love truth, as they should invent a lie, and that (in so important a matter as faith is) they should concur to deceive the world of men that should come after them in things of such nature, as their deceit must of necessity damn for all eternity both themselves and all them that shall receive that lie from them; and take it upon their credit. This general de●ection from truth in mankind is as impossible, as that all one entire element, or any prim●genial nature should absolutely perish.  
Thus I conceive I have made good the Assertion that hath begotten this discourse; which is, that Faith conserved and practised in the Catholic Church, and delivered by perpetual Succession, is most certain, and most infallible: But all this is not enough, our disquifition must not rest here, we must not content ourselves in this divine affair and supernatural doct●ine, with a certitude depending only upon natural causes: The wisdom of God proportioneth out congruent means to bring on every thing to their proper end; and man's obtaining beatitude, being the highest end that any creature can arrive unto, and altogether supernatural, it requireth supernatural causes to bring us to that end, and a supernaural infallibility to secure us in that journey: we must therefore not only have a supernatural way to travel in (which is faith) but also supernatural assurance of the right way, which we may with an humble confidence expect and claim at God's divine hands: God therefore hath given to his Church the continual assistance of the holy Ghost, to confirm it in the true faith, and to preserve it from error, and to illuminate the understanding of it in right disce●ning the true sense of those mysteries of faith that are committed to the custody of it, and to work supe● natural effects of true devotion and sanctity in that Church: For Christ's doctrine is practical, and aimeth at the working of an effect, which is the reduction of mankind to beatitude; and that this mankind: conthre●● prehendeth not only those that lived in that age when he preached, but also all others that ever were since, or shall be to the end of the world. It is apparent, that to accomplish that end it was necessary Christ should so effectually imprint his doctrine in their hearts whom he delivered it unto, as it might upon all occasions and at all times infallibly express itself in action, and in the delivery of it over from hand to hand, should in virtue and strength of the first operation produce ever after like effects in all others. Now unto these rational considerations, let us add the promises which Christ made to his Church, that the gates of Hell should not prevail against it, that the true Doctrine of Christ is conserved, that it can never fail, but must infallibly continue until the end. Thus having produced that a supernatural doctrine is necessary to b●ing mankind to beatitude, that Christ taught this doctrine, that from him the Church received it, and is the Sacrary in which it is conserved; that this Church planted by him in the delivery over of his Doct●ine cannot err, and that it is perpetual: And that if any particular man should go about to introduce new doctrine of faith no● formerly heard of, or renew old damned errors, as Dr. Taylor doth, drawing the Arguments of confirmation thereof out of his own ratiotination and private discourse, that were enough to convince him of falsehood, imposture, and he●esie, since he should the●eby undertake to know what were impossible for him of himself to attain to the knowledge o●; for heresy I count to be an opinion repugnant to the grounds of Christian Faith, obstinately maintained by any that profess the name of Christ. It remaineth now that I close up this discourse by applying the premises to my purpose and matter at hand. It is an undeniable truth, that Baptism ordained for the cleansing and taking away of original sin, derived to all the relative descendants of Adam, is a supernatural doctrine absolutely necessary to bring mankind to beatitude; that Christ taught this doctrine, and that the same the Apostles and the Church by him planted, received it from him immediately; and that this Doctrine was ever conserved, practised, and delivered over from hand to hand by the Primitive best Fathers and Luminaries of that Church until this very day without any interruption; which to deny were not only most impious and heretical, but most absurd to whosoever considereth the infinite goodness, providence, wisdom, and omnipotency of the Almighty, yet notwithstanding Pelagius a Welshman, and is usually styled Pelagius the Briton, to distinguish him from Pelagius the Samosatensian Bishop; his name in Welsh was Morgan, which signifies the Sea: This pernicious wretch lived in the time of the Emperor Theodosius the younger, and Honorius, about the year of our Lord 416. This man, I say, and his followers Julianus & Celestius, maintained damnable Heresies against Christ's express doctrine; for they taught Adam's sin to be noxious to himself only, and not to his posterity, and the●e to be no original sin: Lust and concupiscence being natural not to be evil, but rather good; and sin not to be propaga●ed by generation: The former being granted, children to have no original sin from their parents, and children, though not baptised, to be saved. See Pontanus Cath. Heretic. This Pestilent heresy was spread abroad in many places, but chiefly in England, because Pelagius being driven from Rome, came thither and infected it with his execrable Erro●s: But by the diligent travels and great zeal of one Germanus Altisidorensis and Palladius, sent from Celestinus Pope, both England and Scotland became free from those his Errors, solemnly condemned in the Synod of Carthage, An. 415. in which there were assembled 2●7 Bishops in Numidia, and in the Arausican in Franc. You may find his errors set down by August. Jerome, Ambrose, Isidor. Prosper, and Fulgent. yet notwithstanding in these our late Error-abounding days, partly through the instigation and malice of Satan, and partly through the power of the almighty's wrath, punishing the contempt of his revealed truth, those damned Heresies of Pelagius doth begin to be covertly revived by the crafty insinuating conveyance of one Dr. Taylor, the great Luminary and Pillar of the Protestant Church in England, the only Idol of the Nation, and whose writings are generally cried up, and highly extolled by the unsteady multitude, for no other reason that I can imagine, but for his sympathising correspondency with them in blindness, inconstancy, and ignorance; yet he is a man that hath his senses or fantasy so depraved, as to take imperfect and maimed impressions of outward objects, and the powers of his understanding so weak and perverted as to make preposterous and disorderly coll●ctions out of them, and whose judgement is so misguided by pre-occupation of self affection or particular ends, as himself becomes most lamentably deceived, feeding his soul with falsehood i● stead of truth, blindly wading too far without and above his obscure capacity, and low proportion of knowledge, into particular useless subtleties, doting about frivolous questions and logomachies, whereof cometh no fruit other than presumption, dissension, railings, dissolution, civiil surmisings, con●empt of Christ, of his Doctrine, Sacraments, and divine Ordinances, leaving every man to the dictamens of his own private judgement, according to the several tempers and circumstances that sway in every particular, which leadeth on inevitably to Atheism and unchristianity; and all this for sordid apprehensions of base commodity to himself▪ having employed the faculties of his understanding contrary unto their natural inclinations, to the maintaining of lies, and the deceiving of others, expressly against Scripture, and the generally received Doctrine of all the Orthodox Fathers, in all Ages perspicuous and eminent in knowledge of tongues, in●ight into Antiquity, profoundness in Sciences, Perfection and true Sanctity of life, which have shined most rarely in them, and none will deny but these are the likeliest means to gain a right intelligence of the true and deep sense of Scripture, and not the vain dreams and deluding suggestions of the private spirit of any tailor, sailor, cobbler, Body seller, Tinker, or such like swarm of Locusts, which have so miserably invaded and infected this brave Island, all pretending to have their commission and power derived from Jesus Christ, with so much intemperate boldness, as if they were the only persons employed and entrusted by him to do o● undo as they please: But let them pretend what they will, its manifest Christ concluded of such, John 10. 1. He that entreth not in by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber. Our Saviour himself was the door to his Apostles, and his Apostles and their Successors the door to all that ever were admitted Shepherds in a regular and Apostolic manner. Now if any desires to know who are the false Prophets, & false Teachers, Dr. Taylor shall resolve him in his Doctrine delivered in his Episcopacy asserted, where he holds forth that Christ did institute a government to order and rule his Church by his Authority, and that this government was delegated to the Apostles by immediate substitution by Christ in traditione clavium, inspiratione spiritus, &c. And he holds further, that this power was not to expire with their person●; for when the great Shepherd had reduced his wandering sheep into a fold, he would not leave them without guides to govern them, so long as the wolf might possibly prey upon them, and that is till the last separation of the sheep from the goats; and this Christ intimates in that his promise, E●vobiscnm, not with your persons, for they died long ago; but vobiscum & vestri similibus, with Apostolical Successors of yours till the end of the wo●ld; an● therefore that the Apostolat might be perpetual and successive, Christ gave them a power of Ordination, that by imposing hands on others, they might impart th●t power which they received from Christ, which was both ordinery and extraordinary; as immediate Mi●lion, unlimited Jurisdiction, and miraculous Operations. It follows therefore that there must remain a power of giving faculty and capacity to persons successively, for the execution of that in which he promised perpetual assistance, which were the Offices and Powers of Preaching, baptising, Consecrating, Ordaining and Governing, necessary for the perpetuating of a Church, unless men could be Christians that were never christened, become Priests without Calling of God and Ordination, have their sins pardoned without Absolution, be Members, Parts, and Sons of a Church whereof there is no codunation, no Authority, no governor: It follows therefore out of this Doctrine, that if Dr. Taylor, or all other Proiestant Ministers, Teachers, or Preachers in England, have not received lawful power, mission, Apostalical faculty, or ordination by hand-imposition from true Apostolical Successors they all are reduced to the Nonsuch of their Calling, become mere laics, and incapable of any colourable pretence to any successive Ministerial Apostolical Ordination or Mission derived from Christ and his Apostles, left as unfit dispensers of the mysteries of the kingdom: Then pray by what power or commission doth Dr. Tailor, and other such giddy pretending spirits, preach, teach, guide souls, plant Religion, interpret Scripture, and administer Sacraments, intruding themselves, and with a sottish arrogancy usurping those sacred Functions? sure the result of this his doctrine, is, that both he, and all other such Ministers, Preachers, Doctors, &c. of the now Protestant Church in England, must be Roman Catholics, or claim not at all a pretence to any true Apostolical successive ordination or mission derived from Christ, ex ore tuo te judico serve nequam. Thus you see the Doctor pledged in his own cup, and proved a destroyer of his own Doctrine and pretended ministry: I p●tty the souls of his misguided and deluded Proselytes▪ Notwithstanding this his Doctrine in his Episcopacy asserted, you shall find quite contradictory in his Epistle Dedicatory to his liberty of Prophesying, and all along in that his work, where he allows an indifferency or countenance to all Sects and new Religions, teaching and encouraging varieties of Sects, and contradictions in opinions, & that men may be saved in any Religion; what is this other then to overthrow all Successive Apostolical Ordination and Mission derived from the Apostles for baptising, Preaching, Consecrating, and administering Sacraments, allowed and taught by him in his Episcopacy asserted, and to open a wide gate, and make way for all Schism, irreverence, pride of understanding, and for a colluvies of Heresies, and by consequence destroy all Religion: and for to justify forsooth the new birth of his rebellious brain, the first stroke of his pen must be to lay a taint of ignorance and error upon the whole Current of ancient Fathers of the Church and General Councils, and to blast their authority, whose names and records ought to be sacred with posterity: and to settle a like belief in all men, he gives no general and certain rule, but leaving every man to the dictamen of his own private judgement; hence must result (as by dire experience may be seen) a variety of daily new opinions as those dictamens of private spirits are different: for who is able to number all the divisions and subdivisious of all the new Sects that these later days have hatched in England, occasioned by the large liberty of Prophesying and interpreting Scripture, given by our new Dr. to all laics to preach, teach, guide souls, administer Sacraments, interpret Scripture, and invent new Religions▪ and what not? Oh times! oh manners! is this the fr●●t of the new ways, fresh w●●s, and daily inventions, whereby the utter desolation is day by day consummated? are these our new pretended Reformers and Lights? Sure they are but mere exhalations, sulphureous meteors, igues fatu●, good for nothing but to lead men into lakes and ditches.  
If the Reader will but seriously consider and peruse with attention this loose and Independent doctrine of Dr. Tailor, he will find him like the chameleon, changing himself unto all colours, and inventing a trick to min● this doctrine, as may be most serviceable to his particular Design and Interest; for sometimes he steers according to the express doctrine of Roman Catholick●s he so much declames against; sometimes according to the face of a rigid Presbyterian; sometimes according to the success and achievements of illiterate Anabaptists; sometimes according to the itch and inclination of Independents; and finally, according to the genius of damned Pelagius, of whom Luther said that he was so called from Pelagus, the Sea; whereas his most impious erors, like the Sea, did in a manner overflow the world: Might not Dr: tailor as well out of his name tailor be, not unfitly, called cauda Draconis, the erring tail of the Dragon meant by S. John, Revel. 12. 4. who saw clearly in a Vision that a time would come when the tail of the Dragon should draw the third part of the stars from heaven: A man may think now the time to be i● which that Revelation is fulfilled in Dr. Tailor the posthumus hereticorum filius & cauda; for doth not he vigorously endeavour to overthrow and quite abolish the efficacy of Baptism, made the characteristic note of a Christian from an heretic, Jew, or infidel, showing himself to be of so strange and imperious a spirit, as that he would fain confine all the Wits in England to his particular erroneous fancy; so far mistaking himself, as to think his bare assertions, without competent proof, should be received for Oracles: What is this but to aim from the blind tail of the people to advance himself to such a pitch of presumption, as to pretend to trample upon the Head, Sacraments, and all the mystical body of Christ the universal Redeemer, and bring consequently Religion, State and ●all to ruin and confusion. Take f●om Plutarch to this purpose a story of a serpent whose tail was discontented that the head should have the power to govern and carry it which way soever it pleased; the tail therefore petitioned that the same power might reside in it; which being unwarily granted upon grea● importunity, the tail, a member o● a very active and stirring nature▪ but withal blind, carried the head, breast and body through many holes and crevices, until at last 〈◊〉 brought itself into such narrow straits that it could not stir, but both head, body, and tail were all destroyed. This, though but a Fable, hath in it an important moral truth, and may pertinently be applied by the ingenious to Dr. Tailor. do but observe what a brave flourishing Island, most famous for Learning, Piety, Sanctity, and true Religion, settled by Christ the divine Architect, has England been while souls were governed and ruled in the way to common salvation by the Head, viz. by the true Apostolical Doctors and Preachers, sent and authorised with divine Power, Ordination, and Commission, by fit and legal Ministers of the mysteries of the kingdom, by Christ's Emyassadors for Peace and Reconciliation: Then indeed the saving doctrine purely extracted from the true Fountain, did at all times most perspicuously appear against all avouched Heresies and intolerable Blasphemies. Then there has been seen a blessed harmonious union in all fundamental principles of Religion constantly maintained and preserved both in Church and State: But alas! since the planting of new fangl'd Religions, and the rule and government of souls has been by usurpation assumed by the over-busy, blind and erring tail, viz. by Dr. Tailor, and other such like upstart subpedanean Divines, (made Ministers only according to the new model by human ordination, and now justly cast out of Church-government, and leveled to the rank of the unsteady vulgar) this gallant Nation is become inglorious, the light and liberty of the Gospel extremely eclipsed, if not quite extinguished; new inventions and dreams, leading to confusion, death, and perdi●ion, daily cried up and entertained; the Lord's Prayer, Apostles Creed, all Sacraments, and the 39 Articles, antiquated and contemned, pernicious doctrines in faith hourly accrueing together with an inundation of vices and corrupted manners; no faith cut fancy and opinion; no hop● but presumption; no charity but lust; no God but an Idol; as S. Au●. said Ep. 64. Homini extra Ecclesiam Religio sua est cultus phantasinatum suorum, aut error suus est De●s suus. Thus leaving the Dr. tail to the reclaiming and detestation of his confused doctrine, I come to my main intendment.   

CHAP. II.  
Of the dismal state of man of his Fall.  
ADam the great Representative of mankind, and the beginner of a temporal happy life, in the first instance of his Creation, amongst many other graces and singular endowments, did receive from God Original righteousness, which is not the same distributive justice, one of the cardinal virtues; neither that by which we are justified, which is called the grace of remission of sins: But this Original Justice in Adam is a certain kind of rectitude in the whole man, viz. of the body to the soul, and of the sensitive appetite to reason meant by the Ecclesiast in these words, Fecit Deus hominem rectum, God made man upright; and because this rare gift of righteousness has been received by Adam from God, and was to be transmitted by original propagation to Adam's Posterity, if he had not sinned, it's fitly called original. By this original justice man's will was more firmly fastened to God then by grace; for this unites us to our final end as a supernatural good; but original righteousness unites to the same as both convenient and delectable; and by this rectitude, reason became subject to God, the inferior faculties to reason, and the body to the soul: the first subjection being the cause of the second and third; for reason remained subject to God all the inferior faculties must also remain subject; which cannot be unless grace be conjoined with original justice; and this subjection of the body to the soul, and of inferior faculties to the superior, could not be a natural gift, but rather a supernatural; otherwise it would have remained in man after his fall, whereas in damned souls all natural gifts doth still remain. By this supernatural gift superinduced Adam had a title and right to heaven, which with nature was to be transfused to poste●ity if sin had not hindered it; but the sin of Adam destroyed his original righteousness, and lost it to us for ever; it corrupted his nature and ours too, and the consequent and saddest of all is, by it we are borne enemies of God, sons of wrath, and heirs of eternal damnation, carrying and deriving still a natural proneness afomes, or nest of sin imprinted in our souls, despoiled and devested by way of punishment of all the supernatural assistances which God put into our nature, being left naked and in pure naturals, deprived of any title to heaven; that is, it hath in it neither strength to live a supernatural life, nor title to a heavenly; so as the sin which was committed in the original of mankind by our first parent, and which had a sad influence upon all his posterity, brought upon Adam and us all that God threatened and no more, which is eternal and temporal death with the proper effects and affections of mortality; and thus we are formally and properly made sinners by Adam, and in him by interpretation we all have sinned, and God does truly and justly impute his to us to make us as guilty as he that did it, and as much punished and liable to eternal damnation. Whereas all the supernatural gifts and eudowments conferred on Adam, were not conferred on him as he was an individual person, but as he was a public representative and common head of all human nature, to be transfused to posterity by a continual series of seminal generation; whence original justice comes rightly so to be called; neither Adam became obliged to transmit those preternatural gifts to his children by any precept or covenant other then by the same of not eating of the forbidden fruit; for we are bound by no other precept to preserve grace then by the same by which we are obliged to observe God's Law; because the Author of nature had power to oblige all mankind in Adam the f●●st original and head thereof; so as that he prevariting all his posterity, should likewise be comprehended both in the sin and guilt thereof (now the reason of original sin begins to appear.) But whereas Adam then has been not only all human nature, but also the seed and seminal root thereof, in whose loins all mankind as in the original, head, fountain, and seminary were comprehended, involved, and included, though not formally, yet originally, radically, representatively, and seminally, by his transgression of the first commandment imposed under inevitable pain of eternal & temporal death, brought on himself and all mankind both the guilt of sin and death; as S. Aug. hip. art. 2. saith, Cum Adam peccavit natura in illo tota peccavit. When Adam sinned, in him all nature likewise have sinned; the reason is, because that sin was voluntary in order to us, Adam's posterity; whereas for the preservatio● of that original righteousness bes●owed upon all human nature, Adam's will in a manner was accounted and reputed the will of all mankind; as a King's will is accounted the will of the whole Kingdom and the will of a Civil Magistrate the will of all the Citizens, manifestly expressed by Saint Paul in those words, in quo omnes peccaverunt; which words have their reference to the man, not to the sin; for the greek word is the masculine gender, as S. Austust. understood it lib. de peccatorum merit is, cap. 10. his reason is, Quia ait omnes homines fuerunt ille unus homo, viz. Adam quod intellige non formaliter, sed originaliter, radicaliter, seminaliter, & representatiuè quia viz. omnes homines in illo primo homine quasi radice, parent, & principio suo contenti, censi, & comprehensi fuerunt: nam quidquid Adam fecit omnes ejus posteri fecisse censentur, sicut Rex representat regnum, & Magistratus Civitatem. Of this judgement was Origines, Chrysost. Theoph. Occumen, and for the most part all the Latin and Greek Fathers. If you'll ask why God was pleased that if Adam should sin, we his posterity should contract the guilt of his sin? I answer, that it was done by the occult judgement and decree of God, according to S. Aug. l. 5. contra Julia. c. 3. & S. Bernard Serm. ●. de Dominica post oct. Epiphan. And if further you'll ask why God did place our merit and demerit in the hand and will of Adam, to the prejudice as it were of his dominion and power, by which he could both do and decree what ever he pleased? I answer with all the wise and learned, The reason was, that Adam should be the t●pe and figure of Christ, in whose hand and will God was pleased to place our happiness and redemption, and that he for us may merit grace and glory, as Adam brought upon us the guilt both of sin and punishment. Before Adam was created or prevaricated. God from all eternity by a conditional omniscient knowledge did foresee all future contingent things, and according to the same hath willed and decreed to certain purposes, that both Adam and all his posterity should be in order to Christ, and to be as the type and true figure of Christ, and of all things that were to be brought to pass by Christ; for God was pleased to manifest in Christ all his power, wisdom and glory; and therefore ordained and decreed that he should be the origin, exemplar, and period, not only of all elects, but also of his works, as is clearly put down, Coloss. ●. 15. So that there has been not only in the real execution, but also in the very divine decree of God a mutual contradependency or Anthithesis betwixt Christ and Adam: Whereas Adam would not have been the first father, origin, and representative head of all men, for that reason only, that he might transmit or convey either original righteousness or sin to his posterity, unless it should have been to that end that he might be a true type and figure of Christ, who was to be the common Father and Redeemer of all God's Children. This comparative Analogy, and most rare and specious Antithesis betwixt God and man, twixt the Creator and cerature, twixt the two great representative heads and beginnings of Sin and Grace, the first and second Adam is made manifest by many reasons.  
First, Even as the terrene Adam without any Father was framed from incorrupted earth; even so the Celestial Adam Christ was conceived and borne by the operation of the Holy Ghost from the ever-blessed Virgin Mary.  
Secondly As Adam was the beginning of an animal and sinful life; so Ch●ist was the true fountain and offspring of a pure spiritual life.  
And thirdly, As Eve for the propagation of monkinde was edified from a rib of Adam's side; even so in Christ, the saving Church his Spouse (which would daily engender children for him by means of the great Sacraments the conduits of his blood) did flow from his sacred side on Mount Calvary: And as Adam by eating of the forbidden fruit did transgress God's command, and therewith brought on all his posterity, even before we could know any thing of it, sin and death. Even so Christ on the fatal beam of the cross, obeying the commands of his Heavenly Father, redeemed and restored us fro●▪ death to life. Finally, as through▪ adam's vi●iated seminal generation we are daily borne children of wrath, and heirs of damnation, the guilt of sin remaining still occult and hidden: Evenso through Baptism, institued by Christ, we are daily regenerat●d, grace still remaining hidden and occult.   

CHAP. III.  
Where the state of the question depending of the right understanding of Original Sin, as touching the true sense and verbal signification thereof, is held forth.  
COncerning this; it will not be amiss in order to many good purposes, to observe that Original sin▪ may be considered in order to God, and so it may be called death, wrath, and enmity; for by it God was induced to punish both Adam and his posterity; and in this sense its calle● in Scripture ire or wrath; so S. Paul, Ephes. 2. said, that ●e have been by nature childen of wrath; which Li●a expounds thus, we are borne in original sin. Secondly, It may be compared to the Vision Beatifical, which is true everlasting life, from which original sin doth avert and turn; fitly thus it's called death, as S. Paul, Rom. 5. By the death of one man many are dead, and by the sin of one man death reigned. Thus original sin is truly called death, for that it averted from God true life. Thirdly, If original sin, considered as in order to the soul of man, may be called infirmity, whereas man's soul by it is rendered weak and infirm, hardly able to resist illegal and lustful motions and desires: This kind of infirmity the Royal Prophet complained of, and did acknowledge, when he said, Miserere mei Domine, quia infirmus sum. It may likewise not unfitly be called feditas, or macula, a stain, or imperfection; for the soul by it is maculated and stained, according to Jeremis. 2. Si laveris te nitro maculata es in iniquitate tua coram me dicit Dominus. It may also be called a proneness, or propension to evil, by reason that man's will, disrobed of original justice through sin, hath incurred an innate and genuine propension to sin and evil motions, Gen. 6. Cuncta cogitati● cordis intentae est ad●malum omni tempore. It may likewise be called a Vice, diminishing natural virtues, whereas all men conceived in original sin do feel g●eat reluctancy to godliness, &c. Finally, original sin considered according to its proper sense and meaning, hath two parts; the one, the mate●ial part, viz. Concupiscence, which is a kind of infirm and weak quality; the other the formal part, viz. the want or privation of original justice due to nature; as in the actual sin of wilful murder two things may be considered: a positive thing in the soul, viz. a certain deliberate act consented to by the will, as is velle occidere; this is intrinsical, and is quid materiale, but the formal part is the privation or want of the righteousness which ought to be in that act, which if had been in it, the act could never be a sin: So in original sin is included both the guilt of sin and of punishment; the guilt of sin, because its a privation of original justice, a deformity, curuity, or obliquity in the soul; the guilt of punishment, which in Infants is termed concupiscibility, and in the adults actual concupiscence: Hence we infer that original sin properly doth consist in the privation of original justice due to human nature received and lost in Adam; for sin' properly is injustice, and injustice nothing but the privation of justice: Here we may consider, that of things some are positive, others privative; the positive are all real substances, together with their properties and passions, powers and faculties, imprinted by the Almighty in their nature▪ the privative, are those that doth grant and presuppose the absence of some such real entity as ought to be in the thing; and such is sin, which proproperly is no existing, or real thing, or entity, but rather the absence of some such substance which ought to be in the creature; and although it be inherent in positive things as a mere privation, yet it always ought to be really distinguished from them; so as that sin is no other than the very want, loss or privation of that good which God ingraffed in the nature of his creature. For example: Original sin transmitted to Adam's posterity, is but the privation or want of original justice and grace ingraffed in Adam's nature, to be conveyed to his children; Si Adam non posuissem demeritum & ●bicem. We may further consider to our purpose, that a thing which in its proper nature is evil, in God's eternal counsel is respectively good, being ordered as the occasion, means, or way to man●fest God's glory, his justice, goodness and mercy: For God per●i●teth evil by a certain voluntary permission, in that he forsaketh the second cause in working evil, either by withholding, or detracting the grace it had, or not bestowing that which is wanting; neither in this must we imagine God unjust, who is indebted to none: And that which is thus evil by God's permission, may be deem●d good in order to his glory.  
First, in that its a punishment for sin, and punishment is accounted a moral good, it being the part or▪ office of a just Judge to punish sin and transgressions.  
Or secondly, as a mere action; which if so considered. God is not only a bare ●e●missive Agent in producing an evil work, but also a powerful effecter of the same, yet so as neither instilleth an aberration, curbity, or obliquity in the act, neither yet supporteth or intendeth the same, but most freely suffereth evil, disposing it best to his own greater glory; and so he doth not assist man with new grace for to stand, but for just causes forsaketh him, and so leaves him quite to fall from God. Thus we may consider Adam created perfect, yet changeable; for so it pleased God to prepare a way to the execution of the decrees of his divine providence.   

CHAP. IV.  
Where Original Sin is clearly proved to be formally and properly a sin, not figuratively, as Dr. Tailor doth dream with Pelagius his cursed Symmist.  
ORiginal Sin is attributed to Adam's posterity, as relating to nature, & common to all mankind, not to any singular person; for whatever is attributed in respect of nature, is attributed to all men, as if they were all one single man; for Porphirus hath in praedic. de specie, that Participatione speciei plures homines sunt u●us homo. As for example: To be rational, is not attributed to any particular or singular person; as distinct from all others, but generally to all, as they are one man; because it is attributed to man in respect of all nature; for this, and that man, nay all men, as they are rational, they differ not one from another, but are counted specifice one rational man: So that even as actual sin is attributed to some man in respect of his individual person to whom it's proper to act; and sin, according to Aristotle in 1. Metaph. Suppo●●rorum sunt actiones: Even so original sin, viz. the sin conveyed by origine or generation, is attributed to man in respect of nature; for whereas generation was ordained for the conservation thereof, which nature is together with sin communicated to all individually; for even as the hand that committed a murder (as is already said) is not culpable, for that it was not moved to the act precisely from itself, but by the command of the will; yet in as much as it is a member of that man that wilfully committed the murder, it's really and truly counted culpable, and is justly mutilated; even so, though every individual relative descend●nt of Adam be not, in respect of the person, culpable, yet every man, having received his nature from him that depraved and voluntarily maculated the same, is in a manner voluntarily become culpable, in just, and a sinner; so as that the original inordination, or natural sin in every natural person, is not voluntary by the will of that singular person, but by the will of the first man, who as the first origine, moved, communicated, and conveyed by way of generation, nature so infected and vitiated to posterity. For example: Adam, after the loss of original righteousness begat children, and consequently after he felt and had a rebellion in his flesh against his spirit, and an inordinate motion in his members, and so the act of generation in him became mixed with lust and concupiscence; and this ever since the loss of original righteousness, by which he was to be ruled: And for this reason nature traduced or conveyed from him, is still found with sin and corruption; and if you look for the narrow way, through which original sin is conveyed, it is the infected flesh transmitted by concupiscence, whereby the soul, created without any stain, is maculated: This is manifest from Saint Augustins' answer to Julian the Apostates question: Quid quer●● ti●am cum habens apertam ●anuam? As if the Saint had said, Look for no other conveyance or cause but Adam's sin, and the natural propagation of his infected flesh, which by a moral efficiency corrupted and stained the soul; neither this propagation can absolutely be the cause, whereas this would have been in the state of innocency; but its lust, yet not lust absolutely, but the inordinate ardour of lust; so that the soul contracts original sin, because the same is produced in the corrupt flesh, not Physically, but only Morally, by natural propagation.  
Original sin is no stain or spot in the flesh, neither a privation of any such quality in the same, by which it should become subject or rebellious to the spirit, or the infe●iour faculties to the superior: This is manifest, because sin is injustice; but the flesh is incapable of justice or in justice; neither is original sin essentially concupiscence, whether it be taken for the natural inclination to evil, or for the voluntary or involuntary motion of concupiscence, because habitual concupiscence is a sensitive appetite which is n●tural to man, and therefore no sin; neither can it be the inclination of the will, for that is natural, and a real positive entity; neither is it a privation of any natural rectitude, but of a supernatural; neither is it only punishment of sin, but hath in it the nature of sin essentially and formally; and is called the sin of nature, because it's derived by natural or seminal generation.  
It's therefore most certain, that original sin is no vicious habit, no proneness or concupiscence of the flesh, neither any infectious disease, positive stain, or rust in man's soul, but it is a privation of original justice which ought to be in our nature, as due to it, because received and lost in our first Father Adam: But concupiscence, by many Saints held to be original sin, may be two way●s considered; either as it is an act, habit, or a proneness in the sensitive appetite, and neither of these is formally a sin; for sin is never in the sensitive part; or else this concupiscence is the proneness in the rational appetite, viz. the will, exciting to the desire of things pleasing, and immoderately convenient to the sensitive appetite to which it is conjoined: And thus concupiscence considered is the material part in original sin, because the will, through the want of original justice, is left prone to rebellion against reason.  
That original sin is formally the want of original justice, is thus proved: Every sin formally is injustice; Ergo every sin is the privation of some justice or righteousness due, but the righteousness due to Infants, is not actual but original: Ergo original sin is formally the want of original righteousness due to every individual.  
Further, Even as actual sin is the want or loss of the righteousness and rectitude which ought to be in the consented act of the will; even so original sin is the privation of original justice and rectitude which ought to be in vature, which rectitude is original righteousness; for as every act hath naturally annexed to it a proper rectitude, so human nature was created by God with its proper natural and supernatural rectitude; whereas original justice as a special gift bestowed by God, not only on Adam, but also on all his relative descendants, was a kind of rectitude and justice due and belonging to nature, so as the loss▪ privation, or want thereof, became a vice or sin in nature; and thus the want of it is the want of due justice or righteousness, but the privation or want of it is a sin, not actual, because it's not lost by any proper consented act of the will, but rather it is sin original that is contracted and derived to us daily through the actual disobedience of Adam.  
Further, I say that by original Justice man was made acceptable and gra●eful to God; therefore by the loss or privation of original justice, man is out of God's favour and grac●; and for this reason sin is counted the death of the soul, as grace is the life of it; for without habitual grace, which is equivalent to original justice, none can become grateful to God, nor be capable of any title to Heaven: Whence we may infer children to be in God almighty's debt for original righteousness; for they all have received it in Adam from God, who giving the same to him by his antecedent will, gave it likewi●e to all his posterity; though it was not given by a consequent will, quia Adam posuit demeritum; which is the reason why God doth justly exact the same of us, and so we become in his debt in just and formally sinners: In this all the Ancient Doctors do agree.  
And although original sin conveyed to posterity, cannot without special revelation be proved or evinced by any natural ratiotination; (for how can it by human discourse be evidenced that Adam did receive for himself and his posterity the gift of original justice? or that Adam was appointed the great representative head in ess● morali of all human nature? or that by him those principles of morally working well, viz. grace, righteousness, innocency, &c. should be derived to his posterity? and that as the propagation of human nature in esse naturali did depend of him, so should likewise the conservation or loss of that happy state in esse morali? or how can it appear by natural reason, that Adam prevaricating, all his posterity not existing in rerum natura, should prevaricate also?) which without the light of faith, and the belief of what is said, cannot be apprehended; yet we may find out for the explicating of original sin, some congruent Theological reasons: The first is, that ever in God's Church, from its very beginning, there has been not only in the law of nature, but also in the old and new, a special remedy, instituted for the cleansing of original sin from Infants; so it's most manifest, that the Church held and taught that Infants do contract original sin; for if they had not in them original ●n to be washed away by Circumcision or Baptism, than the form of Circumcision and Baptism in them would prove false; but the consequent is absurd and heretical, Ergo &c.  
Now let us but further consider what reasons may induce us to submit to this Doctrine of original sin.  
First, For the Antiquity of it: We find some footsteps thereof under the Law, yea before the Law, though more darkly; but under the Law we may see the footsteps thereof more manifest, though not so perspicuous as under the Gospel, where truth appears, as it were, with open face; for you may read Gen. 17. The uncircumcised manchild whose flesh is not circumcised, that soul shall be cut off from the people. The which Text Saint August. lib. 1●. de Civitat. Dei c. 27. & lib. 2. de p●ccato originali, &c. 30. contra Coelestium, understands as relating to Infants not circumcised, and therefore liable to punishment; which S. August. a●scribes to Adam's prevarication, in which all Infants have prevaricated, and became sinners upon that account.  
Secondly, You may read, Psalm 50. the royal Prophet moaning that he was conceived in ●niquity and sin, according to the Hebrew Text.  
Thirdly, You may read in Eccles. 25. A muliere initium peccat● & per illam omnes moriuntur. And in Job, Pereat dies in quae na●us sum, & nex in qua dictum est conceptus est homo. And in the 14. Chapt. Quis potest facere mundum de imundo concep●um semine, &c. And Chap. 25. according to the 70 Interpreters, Nemo mundus a sorde neque Infans unius diei: Whence John Baptist cried out, Ecce Agnus Dei, ●cce qui tellit peccata mundi. In the Greek Text we read peccatum mundi, which is Adam's sin conveyed to posterity. These are very plain; but more manifestly clear places you may read in the New Testament. First S. Paul to the Romans, C. 5. Sicut per unum hominem peccatum & per peccatum mors, &c. Which words, the Primitive Church and all the Ancient Fathers do understand of original sin; which Interpretation is allowed and defined by many counsels. The second place is 2. ad Corinth. 4. Si u●●us pro omnibus mortu●s est Christus &c. therefore all were dead, than Christ died for Infants: But they died, not by any actual sin; therefore it must be by original sin. The third place is that of S. Paul Ephes. 2. Eramus natura filii irae: From which place S. August. de peccatorum merit. & remiss. c. 20. & in Serm. 14. de verbis Apost. Expoundeth these words, natura filii irae, originaliter, saying, filius autem irae is a sinner: So if we all have been by nature children of wrath, we all must by nature be sinners. And its observable, that Adam's sin (as it's revealed in holy Scripture) had two far different effects; the one proper and conna●ur●l to his offence, which was the infection of all his posterity, borne (by natural generation) with original sin; the other effect was also by occasion of that general infection of all mankind, but properly of the inexplicable goodness and mercy of God, ordaining for remedy of this universal infection, the Incarnation and death of our blessed Saviour Christ, by whose superabundant grace his faithful children are cleansed from all sins original and actual, and rendered far more exceeding gracious and glorious than otherwis● they should have been. Both which effects S. Paul teacheth, Rom. 8. v. 12, 13, 14. concluding this first pol● with an Appendix, that Ada● wa● a figure of Christ to come, signifying, that as by the sin of Adam we all died, so by the grace of Christ all his children do live Touching the other effect, viz. abundance of grace by Christ, he addeth the great difference, saying, But not as the offence, so also the gif●. For if by the one, m●n● died; much more the grace of God, and the gift in the grace of one man Jesus Christ hath abounded upon many, v. 15. And not as by one sin, s● also the gift for judgement 〈…〉 of one ●●condemnation: but grace 〈◊〉 of m●●y offe●ces●● justification, v. 〈◊〉. For if 〈◊〉 the ●●●ence of one, death reigned by one; much more they that receive the abundance of grace, and of the donation of justice 〈◊〉 shall reign in life by one Jesus, vers. 17. Thus by S. Paul's▪ Doctrine in that place, and ver. 18, & 19 is verified that which the ●ue Church so solemnly singeth in the great Festivity of our redemption: O certe necessarium. Adae peccacatum quod Christ's mirt● deletum est. And O 〈…〉 culpa 〈◊〉 〈◊〉 & ●autum meritum hab●re ●re●dempt●rem. Whereto agree many other passages in the rest of S. Paul● Doctrine; and the same is brie●ly comprised in that which S. John Baptist denounced of our blessed Saviour, saying. Behold the Lamb of God, behold him: that taketh away▪ the sin of the world. That is, principally Christ came to take away the general sin, which being actual in Adam, is original in the whole world; and therefore is called the sin of the world. And the same is the general doctrine of S. John Apost. & Evangelist, saying, If we walk in the light, as God also is in the light, and the blood of Jesus his son cleanseth us from all sin; first, from original, then also from actual. You may find moreover in S. Luke 10. v. 30. all mankind devested of grace, and wounded in natural faculties by Adam's fall; for our Saviour in a Parable saith, How a certain man went down from Jerusalem unto Jericho, and fell among the 〈◊〉, who spoiled him, and giving him wounds, went away leaving him half dead. Of no particular man can this Parable be so properly expounded, as of all mankind in general, contained in Adam our first Parent, who being endued with all necessary gifts narural and supernatural, going from God's commandment, yielded to false imaginations of bettering his state, as it were descending from Jerusalem the Vision of peace to Jericho, signifying the Moon (which is unconstant and mutable) fell among thieves, the Devils, who spoiled and wounded him, and left him half dead; for Adam by sinning, and all men in him were spoiled of original justice and all supernatural graces, and wounded in natural powers of understanding and f●e●will●, not wholly deprived of all, but spoiled of the best part, and wounded in the rest; spiritually dead, and sub●ect both to temporal and eternal death, 〈…〉 relicto, le●t half dead and half alive; though left without help by the Priest and Levi●e, the Sacrifices, and other Ministeries. The result of all is this▪ Original sin is no inherent substantial thing in man, but a privation of original justice; and after the laver of Regeneration and Justification by Baptism, sin properly so called, is no longer remaining in the regenerate; yet still there remains an inclination unto sin, called concupiscence, out of which sin notwithstanding cannot be produced but by our negligence and free consent: All this is affirmed by many Saints, and especially by S. Basil in oratione quod Deus non sit Author malorum. S. Epiphanius, S. Ambrose, Cyprian, S. Hierom, S. Hilarius, S. John Chrysostom, &c. This Doctrine was decreed in several general counsels, as hereafter shall appear. But that Infants were holy from their mother's womb, and may be saved without Baptism, and that therefore there is no necessity of the Laver of Regeneraon to wash away original sin, was the expressed heresy of Pelagi●s, this day held forth boldly, though covertly, by Dr. Tailor; which perverse Doctrine was condemned by several counsels. First in the East, at the first Palestine council it was solemnly condemned. After in the West, in Efrick, in the Milevit●● council it was decreed Can. 2: That whosoever deny Baptism to newborn Infants, or aver that they contract not Original stain and sin from Adam, which needeth a Regeneration, Anathe●ia sit. In the 〈◊〉 council turned out of Greec● 〈…〉 Pisanus, and in the first Constantinople council in Simbolo. This was decreed in the fourth council of Carthage, where there met 217. Prelates and most learned Doctors. And in the fifth Constantinople council, Zoara, S●us Monachus, Severus An●icher, Petrus Antichenus, and Antymus, were as Parabaptists condemned. You may read in the sixth Tolletan council, Can. 2. of the three Divine persons, only the Son of God became man for the Redemption of mankind from the debt of sin originally contracted from Adam's inobedience. In the second Araus●c●n council in France, Can. 2. you have what doth follow. If any man shall hold that Adam's sin hurted him alone, and not his Posterity, or that only it brought corporal, 〈◊〉 not eternal death, which is 〈◊〉, the cause of temporal death upon all mankind, this man doth great in justice to God, and downright contradicts the Apostle S, Paul, who teacheth that by one man sin came into the world, and by sin death, and so death was derived to all men. I● the Maguntine council in Germany Can. 5. we read thus: The sin of our first Parent has been conveyed to all men by seminal propagation, and draweth along with it punishment, so as all men are guilty of God's enmity and eternal damnation, and all are become prone to sin. All which Decrees were renewed in the two last general counsels Florentinum & Tridentinum, which in literis uniovis teacheth thus; The souls of those that departed in actual or original sin only doth descend into hell there to be punished, though not all alike: Therefore neither our Dr. Tailor, nor the Anabaptiss, can without impudent temerity renew or maintain this most pernicious venom of heresy, so often and so solemnly condemned. From this uniform ancient Doctrine of the Primitive Fathers, Saints, and holy Doctors, is discovered that manifest gross error of Doctor Tailor, who doth acknowledge no inl●●●ent sin but that which is com●●tted by a real proper consent of the will, which is such another pitiful mistake, as that this word original sin was not used or mentioned in Scripture or Fathers before by S. Augustine invented, which is notoriously false; whereas this is such another mere illusion as the same of the Arians, who denied absolutely the word homusion to be found in the Gospel: But just as those inveterate heretics were confuted, and convicted, so is our modern Dr. Tailor: For as in the Gospel we have these words, I and my Father, are one, comes to be the same in substance, as if homusion were expressly set down; for where the real thing in sense & substance is found, there the name is included: Thus what is more clearly expressed in Scripture then that our first Parent Adam was created upright, viz. in a rectitude of virtues, grace, and faculties, by which he was left capable of attaining to that final supernatural end for which he was created; and likewise all his Posterity had a just title thereunto, while Adam would have had continued in his obedience to God; whence the word original justice is derived and evinced, which may be called innated, connatural, native, and genuine Justice: Even so by S. Paul in many places, All men have sinned in Adam, and are denounced by nature children of wrath and perdition; which in express significant terms is nothing else than that Adam's actual sin has been the natural, innated, hereditary, genuine, and lin●ally descending habitual sin of his posterity, contracted by seminal generation from him; which in effect is original sin superinduced and conveyed by natural generation by God's occult decree.   

CHAP. V.  
The former Doctrine proved out of the Fathers, shamefully corrupted by Dr. Tailor.  
IS it possible that a man that pretends not only to be a Christian, but a Minister, a Preacher of the Word, a Doctor, and such as is generally counted for a learned and spiritual writer among the Protestants, so far to forget himself, as most shamefully to bring Antiquity itself for his Doctrine, and particularly those very Authors who were the greatest opposers of his Pelagian heresy, as Chrysostom, S. Ignat. Martyr, S. Ambrose, &c. Sure the Dr. cannot gain but dishonour and infamy, in alleging Authors for patronage of his Errors, the whole strain of whose writings are so directly opposite unto him and his Doctrine; and in producing these Doctors as of his mind and judgement, he doth but abuse them, and they rightly understood, accuse him: For not one of the passages quoted out of the Fathers by him that give the least shadow of an approbation or countenance to any of those his heretical Assertions; neither do I find, to my remembrance, throughout his whole Treatise of Original Sin one quotation, taken either out of Scripture, Fathers, or modern Interpreters, pertinently applied, nor any solid thing like an Argument to prove the thing he undertakes to show, as the ingenious Reader shall clearly perceive; and that all his Allegations out of Scripture and Fathers help him not at all, but rather expressly speak against him: do but take notice, with what Engines doth he draw his Conclusion from the premises of S. Dio●is. Areopag. his doctrine; for nothing doth he say that looks his way, but rather against him; here are his words, lib. de Ecclesiast. Hierarch. c. 3 p. 3. where he doth ascribe Adam's sin to all human nature, and at last giveth a reason for it, Quia natura humana cedens fraudibus Satanae vitale jugum excussit. I refer the Reader to this place in the Author, where he will plainly find all along the Doctor Tailor impugned; he brings S. Ignatius his doctrine to agree with his; but its observable that in him there is no syllable to prove how or wherein; whereas in his Epistle ad Trallianos he hath thus. Christus dilexit nos dans semetipsum pro nobis ut nos sanguine suo mundaret ab antiqua impietate. Here lieth the miserable mistake of the Doctor tail, taking impiety for temporal death, which is most absurd and ridiculous: for impiety here by the Saint is taken for Adam's sin conveyed to mankind, for which Christ died: S. Irenaeus; lib. 5. c. 17. hath these words: Delevit Christus Chirographum, viz. debita nostra affigens illud cruci uti quema●modum per lignum facti sumus debitores Deo, per lignum accipiamus debiti remissionem. Are not these words expressly against the doctor's doctrine; for out of this Author every relative from Adam descendant has contracted a debt through Adam's transgression; for every particular individual had obligation in Adam to preserve original righteousness; and because it was not preserved, but lost by Adam for him and us his posterity, every of us becomes indebted to God for the same, which in effect is original sin, the which is remitted by the sacred blood of Christ in his Sacrament of Baptism. The Reader may find more to this purpose in this Author, l. 3. c. 20. and in S. Aug. lib. 1. contra Julianum, c. 2. Tertullian in his Book de anima, c. 40. hath Omnis anima eousque in Adam cense●ur donec in Christo recenseatur, tamdiu imunda quamdiu recenseatur; peccatrix autem quiae imunda. Is no● this to make every soul a sinner always before Baptism, which taketh away the stain of original sin, contracted by and in Adam, quite contrary to Dr Tailor's judgement. Origines hom. 8. in Leviticum, saith, Quaecunque anima in carne nascitur, iniquitatis & peccati sorde polluitur, propter quod dictum est nemo mundus a sorde, nec Infans cujus est uui● is diei vita super terram: By this Assertion every soul born from Adam's flesh is counted polluted with sin and iniquity, and every Infant is proved to have the same sin inherent in him; which come quite opposite to Dr. tailor's deliration, in applying this iniquity and sin here meant by Origines, to effects of mortality. And S. Eyprian, quoted by the Dr. lib. 3. Epist. 8. ad Fidum, saith, Recens natus nil peccavit nisi quod secundum Adam carnaliter natus contagium mortis antiquae prima nativitate c●ntraxit; this Saint, and likewise all the rest, by ancient death, do mean, sin, and eternal death, whereas from sin came death; according to S. Paul, stipendium peccati mors, the wages of sin is death, sin the precedent cause to death, the subsequent effect; quite contrary to the doctor's dream, mistaking temporal death for the eternal. I refer the ingenious Reader to S. Athanas. in his Sermon upon those words, Omnia mihi tradicta sunt, &c. and to S. Hilarius, in explicatione, Psal. 32. diligis misericordiam & judicium: in which places Doctor Taylor is confuted and impugned most manifestly as a pernicious Impostor. The Doctor boldly avers that all Antiquity is on his side; setting down barely two or three broken ends of Sentences, grounding no Argument, as indeed he cannot, upon those passages for his opinion. The Doctor seems rather ambitious to be accounted able to read a piece of the father's Writings, then able to understand them; he cited the Fathers most impertinently and imperfectly; endeavouring to make his own face and impure Doctrine clean, by throwing dirt in great Saints faces. He did not like an honourable Guest expect a meal from them, but like a beggar, their scraps and fragments only. I refer the Reader to fol 483. in his Explication of Original sin, where he citys S. Ambrose for him: est & alia mors quae secunda dicitur, &c. there is anotherdeath in hell, which is called the second death, which we suffer not for Adam's sin: this testimony of S. Ambrose is plain against the Doctor, for why doth he leave out that which goeth before, and which followeth? for the illuminated Doctor in his precedent words affirmed, that we all sinned in the mass of Adam; and his following discourse clearly states the question, and declares downright, that Adam's sin is derived to his posterity: these are his words in Apologia David, cap. 11. antequam nascimur maculamur contagio, antequam usuram lucis originis ipsius injuriam excipimus, in iniquitate concipimur, quid clarius: and a little after, merito David deploravit in se inquinamenta naturae quod prius inciperet in homine macula quam vita: and further, lib. 1. de penitentia, c. 2. omnes homines sub peccato nascimur quorum ipse ortus in vitio est. See many more manifest places in S. August. lib. 1. in Jul. c. 2. & lib. de nuptiis & concupiscentia, c. 35. & lib. 1. ad Bonifacium, c. 11: Thus you see how manifestly Doctor Taylor doth set down some loose fragments of the Saints, as it we●e for him, and conceals the rest that declares the Saints mind and tru● sense▪ which he doth break and pitifully mangle; not understanding what he reads or writes from Authou●s against his conscience and truth. And the author Comentar▪ in Epistolas Pauli, which are attributed to S. Ambrose, Coment. in c. 5. ad Romanos holdeth forth thus, Manifest●●● est omnes in Adam peccasse ut in m●ss●, Doctor Taylor leaves out stolidly that which follows, because it makes expressly against his Doctrine. What doth follow is this, Ipse enim (meaning Adam) per peccatum corruptus, quos genuit, omnes nati sunt in peccato, ex eo igitur peccatores quia 〈◊〉 ipso sumus omnes. Here S. Ambroseo doth expressly teach Original sin derived from Adam to all his relative descendants; so that I cannot but wonder at the new Doctors frontless boldness, in averring that all Antiquity is for him: when the Reader doth manifestly see all the ancient Doctors and Fathers rather against him. S. Chrysostom hom. 10. in Roman is quoted by the Doctor most maimedly and shamefully pag. 484. it seems to have in it no small question that it is said, that by the disobedience of one man many becau●e sinners; for sinning and being made mortal, it is not unlikely that they which spring from him should be so too: but that another should be made a sinner by his disobedience, what agreement or consequent can it have? &c. here the Saint makes many interiogations, all which are expressed by our Modern Doctor; but leaves out quite the ancient doctor's answer, mind, and sound conclusion: these words are omitted, quod aut●m in questionem cadit est qua de causa id factum est? the Saint inquires the cause of the punishment of death derived from Adam to all mankind, qua de causa nondum addidit exquirit mortis radicem● quae igitur est mortis radix? supplicinm ex uno in omnes derivatum fuisse Paulus ostendit: quae radix mortis? the Saint answers and resolves his own quaere, that it was sin. Propterea art ut sicut regnaverat peccatum in mortem it a & gratia regnaret per justitiam ad vitam eternam per Christum; hoc dixit ostendens peccatum loco Regis fuisse, mortem autem loco militis sub peccato in acies tantem & ab illo armatam: now comes in the Saints Conclusion expressly against D. Taylor: Ergo s●●peccatum mortem armavit clarum est quod justitia per gratiam ad vecta que peccatum toll●t & mortem spoliat & dissolvit. And a little after he saith, Quod igitur Christi Crux & Sepulchrum hoc nobis Baptisma fuit; ille enim carni & nortuus & sepultus; nos autem peccato & mortui & sepulti ubi peccatum ibi mors nam & suplicio liberati sumus & vitium deposuimus & de integro regenerati sumus & resurreximus, sepulto vetere homine, & redempti & sanctificati & adopti Filii & justificati, & Fratres effecti in eandem corporis unitatem redacti & ut corpus capiti sic illi uniti sumu●. Hence the ingenious Reader may infer, how that the Saint doth allege that temporal death is the effect of sin; and that if we derive no sin from Adam, death we cannot derive, which is the punishment of sin: and for this reason it was decreed in the Arausican council, Can. 2. Non posse mortem sine peccato ad hominem transire nisi injustitia Deo daretur & contra dicatur Apostolo dicenti per unum hominem peccatum intravit in mundum. I deliver it in English thus: temporal death (allowed by D. Taylor) cannot be conveyed as punishment to Adam's children without sin, unless great injustice be offered to God, and a contradiction to S. Paul's Doctrine, v●z. By the sin of one man death entered, &c. This is the express downright Doctrine of S. John Chrysostom, who vigorously holds forth baptism as a laver and sepulchre of sin; saying, Peccato mortui & sepulti, &c. and that beside the bare imputation and communication of Adam's sin, d●eam'd of by Dr. Taylor, there is in every Infant newly born Original sin inherent, which is a privation of original justice, a guilt of eternal death, a stain, spot, enmity with God, the guilt of punishment: which is an obligation or ordination to punishment: where the Saint condemns Dr. Taylor's folly in averring that Original sin is nothing other than Adam's actual sin bar●ly imputed to his Posterity. For further declaration hereof, S. Cirillus Herosolimitan, Cathechesi 2. hath most important Doctrine, to him I remit the Reader— S. Gregory Nazian, Orat. 3. de pace, saith to our purpose, Totus lapsus sum atque ex primigenii hominis inobedientia & diaboli fraud condemnatus sum: S. Herom. in Commentario Oseae, c: 6. in paradiso omnes prevaricati sunt in similitudinem prevaricationis Adam, non enim est mirum quod in parent precessi● hoc in fi●is condemnetur● this Doctor and S. Cyprian doth admonish Infants to be baptised. The Reader may find much more to our purpose in S. John Chrysostom in homilia ad Neop●●tos. Look Rufinus in Comentario in Psal. 20. S. Siricius in E●ist. 1. ad Himer. cap. 2. with many more in S. August. lib. ●. in ●ulianum.   

CHAP. VI.  
That Original sin is properly and not metonimically a sin, proved by Reason; and Dr. Taylor's contrary Doctrine proved heretical.  
Heresy is an adhesion to some private and singular opinion or error in faith, contrary to holy Scripture, and the general approved Doctrine of the Church: but to hold, That original sin is not properly and formally, but only metonimically a sin, is expressly contrary to holy Scripture, and the general approved Doctrine of the Church; Ergo, &c. That it is contrary to the general approved Doctrine of the Church, is already proved out of the Doctrine of the primitive Fathers, maintained by Beza, de justify, lib. 1. cap. 13. where he saith, Omnes homines plane reos nasci, contracta jam inde à primo par●nte culpa: and Calvin hath these express words, Peccato Adae non per solam imputationem damnamur ●●sed ideo quia & culpae sumus rei, quatenus natura nostra in illo vitiata iniquitatis reatu constringitur. That it is contrary to Scripture, any man that is not purblind may see, in many places; especially in S. Paul's Epistle to the Romans, c. 5. v. 18, 19 Verse 18. As by the offence of one sin came on ●all men to condemnation: so by the justifying of one, the benefit abounded towards all men, to the justification of life. And v. 19 For as by one man's disobedience many were made sinners: so by the obedience of one shall many also be made righteous. The conclusion of Saint Paul's most profound Doctrine concerning his comparison betwixt Christ and Adam, begun from the twelfth Verse, is fully contained in these two Verses, 18 and 19 and his Divine apostolical Antithesis perfectly ended and completed; which apostolical Antithesis our D. Taylor doth abominably endeavour to cross, corrupt, and quite overthrow; in holding that Original sin conveyed to Adam's Posterity, is only figuratively a fin: for S. Paul saith expressly, that by one man's disobedience many were made sinners; which word made sinners cannot be understood figuratively by any solid unbias'd judgement, but rather tisnate. And the second Milivetan council, in the fift age, c. 2.   

CHAP. VII.  
The Objections against the former Doctrine waved.  
FIrst objection. S. Chrysostom in some place averreth that none by the sin of our proto- parents can be made a sinner excluded from Heaven, nor liable to eternal damnation: I answer that the Saint did not here exclude absolutely the sin conveyed to mankind, through the transgression of Adam; but only did advertise that Adam's posterity were not made sinners upon that account only, that our first parents have committed actual sins, but that their posterity also in Adam, and along with him have sinned, whereas all by the participation of human nature were one man with Adam; and as nature to them is conveyed, so is the vice and corruption in nature by them participated: for if they had not really sinned in Adam in whom as in the original and seminal root they were virtually involved; they could not be made sinners by Adam's actual sin: Nullus enim (ut recte ai● Chysosto.) ex alieno peccato & a se non participato peccator existit. & Deus in regenerationis lavacro mentem gratia tang it, radical peccatum evellit & hominem illustri●rem reddit; here the Saint calls Original sin, washed away by baptismal regeneration, radical peccotum— Objection 2. S. August lib. 16. de Civit. dei c 18. saith, we are not properly but originally only born sinners: I answer, that S. August. is to be understood so as that we are not born sinners by a consented act of our will properly, but by the sinful act of Adam's inobedience which had a moral influence on all mankind to bring on them the guilt of sin.  
Objection 3. Until the Law sin was in the world, but sin is not imputed where there is no Law; yet death reigned from Adam to Moses, even over them that have not sinned after the similitude of Adam's actual transgression, who is the figure of the Messiah: This place is ignorantly interpreted by our Doctor thus. Death reigned upon them whose sins therefore would not be so imputed as Adam's sin was, because there was no Law with an express threatening given to them as it was to Adam. I answer, the same Law that was given with express threatening to Adam in Paradise, was likewise by interpretation given in him to all his posterity; and because Adam transgressed that Law, all his posterity with him have transgressed; according to those words of S. Paul, In quo omnes peccaverunt: Hence our Doctor's mistake is detected in not endeavouring to understand how that the same Law that was given to Adam did extend itself to his relative descendants, and that not only temporal, but also eternal death was threatened both to him and his posterity.  
Objection 4. Taken out of those words of S. Paul, By one man's disobedience many were made sinners, &c. Whence the Dr. Tailor doth strive to prove that if Adam's sin were imputed to his posterity as a guilt of an inherent sin, than it should extend to all his posterity but out of this place it doth only extend to many, not to all: Erg● not Original sin, but temporal death is absolutely derived. I answer, that the B. Apostle doth use both words, many, and all; whereas in the preceding Chapter he expressly averred that Adam's sin, and Christ's righteousness was derived and conveyed to all Adam's posterity; and in this verse 19 he avers that only many were made sinners by Adam's inobedience; and that by Christ's righteousness many also are maderighteous. Now I ask who be those that are born sinners from Adam? and who be those that are regenerated in Christ through baptism? these are understood to be both all and many. They were not all absolutely because Christ and Evae were not made sinners by Adam, neither Infidels are by Christ justified; but those only that are in Christ regenerated, and those only that are borne by seminal generation from Adam, are here meant by the B. Apostle: After this manner we may understand those words in Gen. 17. Patrem multarum gentium constitui te, & in semine tuo benedicentur omnes gentes, c. 22. Where it's most manifest, that those who are promised to Abraham as children are counted in one place many, and all, in an other; because they all are in some sense understood, yet not absolutely all, if considered in order to all human kind.  
5. Object. From the 18th. of Ezekel. The child shall not bear the iniquity of the father. To this may be opposed another place in Exod, the 20. I am a zealous God, visiting the iniquity of the fathers upon the children, &c. I thus reconcile both these places in answer to the Objection: that temporal punishment, as the loss of means and estates, banishment, infamy, and such like; children as being secundum corpus pars patris, may justly suffer by the Law for the sins of their parents: but eternal punishment of the guilt of sin, and an exclusion from Heaven, is only inflicted on them that are properly and really made sinners propria voluntate or ali●nae, by interpretation whereas secundum animam, the son is not pars patris. Furthermore I answer, that the child shall not bear the father's sin, if the child become not partaker of his father's sin; as when the child imitates his father's sin, or when the son's will and consent be implicitly involved in the father's will: as it was with Adam, in whose will all the wills of all his posterity are ever by interpretation and by God's secret decree involved.  
6. Object. From S. August. and S. Fulgent. who averreth that Infants are punished by eternal flames of hell fire: I answer, that there is an infernal place where in never ending flames the damned souls are eternally punished in their senses; and the holy fathers are of opinion that though unbaptised Infants are in this infernal place, yet are not tormented or punished at all by that fire as the wicked are.  
7. Object. It seems horrid to impute to the goodness and justice of God to be Author of so great calamity to innocents as to be damned even to the eternal loss of the sight of God's glorious face, for this cannot be inflicted upon Infants because they are not capable of a Law when they had no life, no consent, no act of understanding nor of will, &c. which argument, what sense, what piety or what probability it can have in it needs not much inquiery: such a weak friend of God to plead for his justice and goodness as Doctor Taylor pretends to be, may very well be answered as Job did answer his mistaken comforters, Job 13. Doth God stand in need of your lie? I wish you would altogether hold your peace, and it would be your wisdom; though this weak and disingenuous argument is to satisfaction solued in many places of the preceding Chapters; yet ● add what followeth, God's mercy and goodness is abundantly shown in that he hath provided gracious remedies sufficient for all men to be saved, of which remedies if any be deprived through default either of themselves or others, or by chance; then is their being so deprived to be ascribed accordingly either to themselves, or to other men, or to chance, and not to any defect of God's infinite mercy, goodness or justice; and indeed if circumcision and baptism had not been in most divine and merciful providence instituted by Christ for the salvation of Infants, than Doctor Taylor might justly charge him with in justice and cruelty.  
The Doctor bringt a great deal of ridiculous stuff concerning concupiscence to be original sin: It's true S. Austin called it a sin, viz. the material part or subtract signification of sin; and as the natural instrument of generation proving only concupiscence thus to be prejudicial to us, and an evil, against Pelagius who denied the rebellion of the flesh to be an effect of sin, but rather naturale bonum. Read Saint Austin, contra Julian. And its observable that whosoever will be at the pains to compare Dr. tailor's obsolete doctrine with that of Pelagius▪ Julian, and other such horrid wretches, in whom the spirit of the worst Heresies did rage, shall find that all his late arguments borrowed from them, are both weak, impertinent, and increased to a great number, as the same body put in many divers habits and needless variation of shapes—  
Thus the Ingenuous Reader hath the mysterious question of the present subject rightly stated; Christ as universal Saviour, and the revealed truth of his Sacraments vindicated; the horrid impostures odious falsehood and latent venom of the pernicious assertions of an airy and blind Enthusiast unmaslied and accurately refuted. As for my particular, pure zeal I assure you was the motive and prevailing argument that set my brain and pen a-work about this subject, for the undeceiving of the missed; I hope I have done my duty, having sincerely produced Scripture-reason, and the best authority for to secure the interests and advantages of piety, God's justice, goodness, and truth, and of the lives and salvation of many. I expect from all the wiser seriously to examine whether this Orthodox Doctrine, or the contrary of Doctor Tailor in his unum Necessarium doth better agree or explicate the truth with greater reason and to better purpose against the patronising sin and damnation of innocent souls. Let not I pray sordid prejudice forstal the moderate Readers judgement, nor envious passion supplant his reason: For if this short Treatise be perused diligently, compared exactly, and the verdict given uprightly in presence of the all seeing eye: then I doubt not but the Reader seeking, shall find; and finding shall confess that the truth of Christian Religion, ever holy, ever victorious, though ever opposed by the wicked, is still the same; for the confirmation of which God engaged his own faith by oath: and that Doctor Tayler's confused doctrine is Doctrina mendaciorum non desursum descendens, sed terrena, animalis, & diabolica; and that he is worthy of all contempt and unhappiness for peremptorily distrusting and odiously confounding this eternal divine verity.    

The Postscript.  
IT is a point most worthy of all admiration to behold such a vast number of graceless presuming Theologues now in England, perpetually labouring in searching out new whymsical inventions of religion, and filling the Land with ridiculous and shameful Pamphlets, and unprofitable controversies about an object more perspicuous than the Sun, preferring their own sorry inventions to the prime substance of God's heavenly endeavours; the celestial faith which the infinite wisdom of man-God hath planted on earth as the masterpiece of all his great works and wonders.  
Lord, what can any expect while those that presume to be the godly pillars, and reformers of Religion are quite corrupted, unstable, staggering and stealing men's affections and inclinations from embracing the true doctrine of the only saving Religion? how can any that hath but his wits about him, venture to pin the salvation of his soul upon the threadbare sleeves of any of the giddy spirits of these times, who daily endeavour to trick up anew the great work of Religion, as if it were the work of man? I then demand of you (Noble Reader) whether all this well considered, you ought not to abhor these petty and odiously proud undertakers, who seem to come to the world to prescribe rules of faith in it, and believe and teach what pleaseth them and the humorous itch of their incredulous Proselytes, to displease God and confound his prime verity? Sure an inevitable malediction is tied to those that voluntarily withdraw themselves and others from the true light, and shake off the blessed yoke of lawful revealed Ordinances, which ought rather to be reverenced then disputed with unprofitable wranglings and gross falsities, impudently denying things most manifest; avouching without shame things odiously false; proposing things impious, as the first principles of faith; condemning of heresy, things Orthodox; boasting and quoting the holy Fathers, when nothing is followed less than their Doctrine.  
Now if I should ask whether or no in the so plausible reformation begun in Queen Elizabeth, for the glory, light and liberty of the Gospel (as it was pretended) was there salvation to be had or no? Doctor Tailor for fear of shame and laughter will answer affirmatively; why then doth he dare subvert the whole fabric of the same, and quit undo at a breach what hath been so long a doing? sure it was to the end that (God permitting) the monster of reformation should reveal its own turpitud and horrid basis, and betray itself by sects, divisions, and subdivisions, that those that are come to some eminency in learning and zeal might easily discern it to be not a City built on a mountain, but a wall raised and daubed without tempering, Ezekiel 13. 11. A fools Cottage erected upon flying sand where no settled footing can be found; for the old Proverb of the Hebrews is most sure, that truth hath strong and steadfast footing, and is of a permanent perpetual durance; but a lie of a tottering foundation; easily supplanted and overthrown; therefore all reformations of forged Sectaries, are to be esteemed as weak and groundless lies and fooleries; according to the doctrine of Trismegistus, Omne quod alteratur falsitas est non manens in se ipso; every thing subject to alteration is false. And it is very observable how one of the grave Prelates and first reformers, being asked by an ingenious Gentleman, why did the new reformers accuse the ancient Church of Rome of Idolatry and superstition, which she only had suppressed both in this Nation, and in the whole universe, as all Historians do witness: The Prelate ingeniously and candidly returned answer, that the reformation began with lies, follies and vain inventions, and so it must end in lies and impostures. This prediction seems manifestly come to pass this day; for that the reformation began with lies and gross falsehoods, I need not prove, any man that is compos mentis may see: but that reformation now ends in lies, is manifestly evinced by the late doctrine of Doctor Jeremiah Tailor: for how can there be a more gross and horrid lie then to hold that Infants are saved, and not by Christ? and that any may be saved in any religion or sect whatsoever? that laics have power to administer Sacraments, Preach, interpret Scripture, and what not? and that Original sin is so called abusive? that in the Sacrament of baptism there is had but a figurative remission of sin? thus doth our brave Doctor end the specious reformation. Thus you may observe how he brings up the rear of new denials of some part of the ancient faith, which former reformers had not yet obtained the impudent boldness to reject: Such and no other be all reformations, a daily taking away, and negative abolitions of the ancient Tenets without any positive institution: Was not I pray the necessity of faith and merit of works taken away by some, Feast-days, Lents, and all fasting rejected by others; Priest, his power and Mass (which were as ancient in England, and generally throughout the whole world, as Christianity itself) put down by some, contrition and Penance by others: Was not soon after Sacrificing, Unction, Altars, Vows, pilgrimage, chased away by some; the Lords-prayer, the Ten commandments, cried down and neglected by new Tub praters, and by the unrelenting malice of hellish monsters: Thus by a gradual proceedeng of infidelity and blasphemy of the whole fabric of Christian Religion, there is not left one stone upon another. Only unum baptismae in remissionem peccatorum, as the distinctive character betwixt Christian and Pagan left; together with the real presence in the Lord's Supper maintained in the 39 Article, are this day contemned by Doctor Tailor, and reduced to bare shades, figures, and dreams; so perfecting the work by degrees, leaves us but damnation: Were all reformers before him sent from God with divine commission to enlighten the world? if they were, why then did they not do their work to the full? must an ignorant tailor or Bungler, at the end of a full age step in to accomplish it? yes sure, now our tailor hath done the deed to the utmost beyond all addition; now the reformation consisting of the denial of essential truths, and all practical principles of Religion, is brought to the non plus ultra, he brings up the rear, having ushered and ●ed by the hand James Naylor to Pillory, and with him many thousands into horrid blasphemies and atheism; neither doth his impiety stay here, but dares deny against Scripture ancient Fathers, and the general received practice of all ages; the necessity and reality of Christ's body in the B. Eucharist. For its a general rule approved by all Divines, that we must never understand any place in Scripture figuratively, unless we be evidently compelled thereunto; but no such matter in these words, This is my body; for our Saviour doth not say this bread is my body, neither can his words be so understood, especially seeing the word hoc, this, is both in Greek and Latin Texts of the Neuter Gender, & the word bread is of the Masculine. And by the figures of this most B. Sacrament, the Catholic doctrine is thus proved: the figures ought necessarily to be of a meaner dignity than the thing figured, Colos. 2. But if the Eucharist were no more than simple and natural bread, signifying Christ's body, and not his very body itself, then should the figures thereof be no whit inferior in dignity to the B. Eucharist it self, yea some figures should be more excellent than it, which is most absurd; for if we consider a Lamb and bread as they are natural things, no question but the Lamb is more excellent than bread, if considered only as external signs; for who seeth not that Christ's flesh is far better signified by the flesh of a Lamb then by bread? Christ's death is better signified by the death of a Lamb, then by breaking of bread; Christ's innocency, meekness, &c. are better signified by the property of the fame, then by those of bread. As for the Manna it was made with Angels hands; it rained down from heaven; it had all kind of taste; in all which respect it was far more excellent than bread: so as that now Christians would be in a far more sad and more piteous condition than those of the old Law, if we had figuratively only Christ's body and blood, and not really present in the B. Eucharist; and there is no colour in the world why any should admit Christ's words to be otherwise taken then really and properly: for the four Evangelists use them unanimously. None of the ancient Fathers ever understood them figuratively, but expressly reach that they are to be understood properly, no place of Scripture, no Article of faith, no decree of council, no explication of the Church compelleth us to take them figuratively; therefore we must needs take them really with all the Saints and primitive fathers: See the 28. Article of the Church of England, and the 94. of Ireland, established in Dublin in the year 1615. Where the Protestants do teach, that in the Eucharist the body and blood of Christ is not only signified and offered, but also really, substantially, and truly presented, exhibited and communicated, and consequently that the bread is not a bare sign significative only, but also exhibitive of Christ's body: See Usher's Sermon before the Commons, Page 16. Edit. 2. Sure had Christ's body been only figuratively presented, he would have removed the doubt when he saw the Jews offended at the reality (as heretics be now a days) John 6. and he would not have confirmed and repeated his saying in terminis with promise of a greater wonder, John 6. 62.  
The Lutherans believe our Saviour to be as really in the Eucharist as he was upon the cross, but do not adore him; the Roman Catholics both believe the reality of it, and adore it. For my part I should clearly hold with these; for S. Paul, and all the four Evangelists unanimously teach the Doctrine of the real presence, and not one single place produceable, that in direct terms calls the B. Eucharist a sign or figure of Christ's body; notwithstanding the vain cursed maintainers thereof admit no proof as authentical, but the pr●cise Text of Scripture; but in this so important controversy they fly to logical inferences and Philosophical discourses, and so make their own bare reason the Judge, and not the word of God; rendering by their new and private interpretations this great Sacrament inferior in dignity, not only to the Paschal Lamb a type of Christ, but even to Manna which was but a figure of this very mystery. Surely if we shall add to so many and so evident Texts of S●ripture, the constant judgement of the Fathers, and the universal practice of the whole Christian world, for above a thousand years, we may safely conclude the doctrine of our saviour's presence in the B. Eucharist to be most probable and true, and consequently Roman Catholics in no wise accusable of rashness or obstinacy in believing a position so efficaciously recommended to them, and conveyed from hand to hand, therefore what can be more dangerous and pernicious to any Kingdom, then to quite abolish such a dread Sacrament plainly invincible, which adorneth and graceth the whole universe, fomenteth innocency, extirpats vice, and by most evident ways demonstrate that a living God lieth under it, and set up in its place a piece of profane bread which never yet discovered more grace or force in the Ministers hand, than it brought out of the Oven. As it's evinced out of Christ's repeated words.  
By this so important digression we have the omnipotency of God against all weakness, idle curiosities, sophisms and artificial falsities of new wits, as a pledge sufficient enough to evince and secure the reality of Christ in the Sacrament of the Altar, and believe that under the Sacramental species sensible and corruptible, our Saviour subsisted with a glorious body which is called by S. Paul spiritual body because it's dignified with qualities and conditions of spirit though it lose not the essence of a body, adoring therein with all humility that which cannot be sufficiently comprehended, but by express passages of Scripture, clear decision of 40. Counsels, the testimony of above 500 Authors, ancient and holy; which ought to be preferred to the chimeras, imaginary figments, and bare assertions of any particular layman; and if plain Scripture-Texts, with the Church, Saints and general counsels exposition be not sufficient for a man to rest both his Science and Conscience upon, I know not where he will find a resting satisfiable place; it may shoot at random, but never come to take a right aim. It being the most palpable folly which can creep into the brain of man to desire wisdom contrary to the wisdom of Saints; my firm hope is that Doctor Taylor having with so much labour and charges endeavoured to honour Christ in a mere shadow, will now in the name of God, turn his tongue and pen to honour and glorify him in his true real and substantial body, and receive those rules of Religion ever unalterable, eternal, universal, and constant, and not any longer to run with the Jews after simple figures, and weak elements: Now it's more than time to look after Christ's true Church, still the same without opposition to itself in any fundamental doctrine, when all other arising Sects are notoriously known to contradict both their Associates and themselves at the end. Behold more than sufficient cause and ground for all those that pretend to any fear of God, any care or regard of their souls eternal welfare, utterly to detest and anathematise all novelism and damnable principles; now its time to return to the Catholic Church settled by Christ upon a Rock, never to be prevailed against by human or devil's power: Cause enough there is to take warning for the future, not to remit the planting of religion to every giddy pretending spirit. Now it's more than time that truth the centre of our understanding maugre never so long or strong opposition should powerfully work upon those very many Machievillians of our times, that seriously and deliberately say, Pox on it, I'll be of any Sect rather than hazard my liberty, honour or fortunes: I'll keep my consciene to myself, but I'll never lose my Land for want of outward compliance or conformity with the prevailing l●bertines: Alas how many brave ancient families, are quite extinguished and brought to nothing for want of compliance or conformity with God and his holy revealed Ordinances; as it's by woeful experience obvious to any judicious person, for non est prudentia, non est concilium contra Dominum: for my own part I cannot but wonder that any man acknowledging his sold immortal, and that either Hell or Heaven must be the eternal domicile after this life, & withal acknowledging that a false wavering religion cannot be the way to beatitude, shall not desert that sect of whose falseness and damnableness to man's soul, and inconsistency with a well ordered Church, he hath so many and pregnant demonstrations to the eye. Finally its time for all to begin to follow the main current and generality of Religion ancient and well grounded Erubescat senectus quae se emendare non potest, nullus pudor est ad meliora transire, S. Ambros. Ep. 31. ad valent. And now that we see the Protestants, fighting, writing and preaching against Protestants for Protestant Religion: The old Catholic Religion must be the white, at which we must all aim, out of which none can hope for salvation.  
I beseech God the Father of light and mercy may open the heart and eyes of our Doctor and of his proselytes, and resolve them herein for to receive that faith which hath God himself for object.  
Let me now end with two words concerning the B. Virgin Mother, ever most highly reverenced under God by all Christians upon earth, as the blessed instrument of our welfare; who but a turbulent Momus or a windy Sc●olist filled with a spirit of contradiction would dare to disable, & disluster the truth of her immaculate conception, revealed & proposed by the voice and consent of the Church: This truth is most ancient, though not so aparently revealed to the primitive Fathers. Galatinus lib. 7. de arcanis cap. 4. holds this truth to be from the very time of the Synagogue: For the Jews believed for certain that the Mother of the Messiah would be without Original stain. In the Apostles time S. Andrew Apostle expressly said, Ad Egeum, ut in gest is ejus refert Abdias lib. ●. Historiarum sicu● primus Adam formatus 〈◊〉▪ ex terra non 〈◊〉, it● secundus Adam for●●●● ex ●erra virginea & nunquam maledicta: in the Jeros●limitan council held by the Apostles, Anno 44. Vt inventum est in monte granatensi; these words are. Illa virgo illa Maria santa in instanti suae conceptionis fuit as originali peccato praeservata & qui ita non senserit salutem non consequetur eternam. see Sanzez. Luzero Baptista de Lezana Carmel. Sedulius the Christian Poet, that flourished Anno 430. in lib. 2. Oper. paschal & habetur tomo 8. Biblioth. PP. hath thus, 
En velut a spinis rosa mollis surgit acutis  
Nil quod laedat habens matrisque obscurat honorem  
Sic Evae de stirpe Sacra veniente Maria  
Virginis antiquae facinus nova Virgo piaevit.   
Wherefore in her conception, nature and grace meeting together (said Damascen) Orat●● De●●ativit. Virg. natura gratiam antevertere 〈◊〉 est ●usa sed expectavit donec gratia prius fructum suum produxisset Which was ingeniously verified by a modern Poet.  
Gratia natunam cum qua est congressa su●egit  
Et forti posuit clara-trophea manu.  
And this is nothing strange to hear she being the first object of God's predestination as the great work prepared for his habitation: Opus grande est non enim homini preparatur habitatio sed Deo, ● Paral. 29. Sexta Sinodus cun. 32. Veneratur Liturgiam D. Jacobi Apost in qua sep● haec verba habentur, commemorantes sanctissimam matrem Christi irreprehensam, &c. likewise in the 7. Synod, Actione 3. she is called, immaculata, & omni sensibili & intellectuali natura purior—  
Leaving many other proofs of the Fathers, and pregnant reasons for another occasion. Now I come to show our B. Ladies immaculate conception, is likely to become an Article of faith and defined. That truth which is supernatural and much conducing to Christian piety and belong to divine Worship may be defined and become an Article of faith, but the immaculate conception is such; Ergo it may be defined: as the Nativity of our B. Lady, to be preserved from mortal and venial sin, her ascension into heaven are supernatural truths generally allowed of by the Church, as Christianam pi●tatem & divinum cultum concernentia: even so her immaculate conception already celebrated, authoritate Ecclesiae, instituted and confirmed a great festivity sub nomine praeservationis, must be a supernatural truth plurimum referens ad Christianam pietatem & divinum cultum: Ergo it is likely to become an Article of faith: for the Church cannot err about such things which concerns Christian piety and divine worship: Ergo neither in defining that which is established, decreed, so lemnly proclaimed, preached and taught, summi pontificis & Ecclesiae authoritate. Whereas there is nothing required for the definibility of any dogmatical doctrine other than cognitio & deprehensio alioujus infallibilis med●, by which may appear the same to be revealed by God and such is the common sense and consent of the Church manifested and propounded, ut decet sive in concilio sive extra. All which doth concur in the mystery of the immaculate conception of our B. Lady; Ergo it may be defined.  
The major is manifest, ex materia de fide; for illud est de fide, which is revealed by God: the minor is proved out of many places in Scripture, in which the constant assistance of the divine spirit is promised to the Church, ne erret in rebus fidei; hence S. Paul 1 ad Tim. 3. doth call the Church the pillar and foundation of truth: but the universal Church doth celebrate a solemn festivity with an Octave of the immaculate conception not under the name of sanctification, but of preservation: Ergo the B. Virgin was conceived truly without Original sin; Ergo it may be defined: the consequence is clear, because if she were defiled and conspurcated with Original sin, her conception could not be celebrated by the Church: Quae non potest errare in rebus fidei, propounding untruths for truths, which is the reason why S. Bernard in Epist. 174. ad canonicos Lugdi●ens. did reprehend them for celebrating the feast of the immaculate conception sine Ecclesiae authoritate.  
Laus Deo. Deiparaeque Virgini.