OPimONS OF TH£: PRESS. 
 
 The scope of this little Treatise is to draw a line 
 between the Seed of the Woman and the Seed of the 
 Serpent; and to display the Sovereignty of God in the 
 Choice of his People from everlasting. — There are many 
 acute and judicious Remarks, which do credit to the 
 Writer's judgment, scattered through the above little 
 WoA. calculated to further the Believer in his spiritual 
 growth, and confirm him in his stedfastness. — Gospel 
 Magazine, July, 1837. 
 
 \ A Treatise on the Original Election ofthe Churchof 
 
 ^ God in Christ, by Christopher^ Savery. Jenkin Thomas 
 9, Cornwall-Street, Plymouth ; Fitze, Exeter ; Simpkin, 
 Marshall, and Co., Stationers Court ; and Day, Goswell 
 Street, London, 1837. — This little volume, if it does not 
 convincei-'null at least command the respect of every 
 good personl being the sincere convictions on an impor- 
 
 i tantpoint of doctrine,'of a venerable disciple of Christ, 
 who has attained the age of 80 Years. It is put forth 
 also with much modesty and christian humility, the au"^ 
 thor praying that the statenlent of his views, may, under 
 the teaching of the Holy Ghost, as far as the same may 
 be consistent with the written Word, be rendered as 
 profitable and blessed to others, as the knowledge of 
 them has been to himself, and to many others to whom 
 they have been communicated. The work is printed in 
 a clear type, and very creditably sent forth.. — 
 
 Trewman's Exeter Flying Post, June Sthy 1837. 
 
 Our attention has been drawn to a very able 
 erudite, and highly interesting work," on the original 
 Election of the Church of God in Christ," by 
 Christopher Savery. — Without pretending to any 
 very extensive knowledge in Theology, we venture to 
 pronounce, having perused the work with great attention 
 that the Author has not only handled his subject in a 
 masterly manner, but that his arguments are at once 
 cogent and conclusive such as must irrisistibly lead every 
 unprejudiced mind to adopt his views on this highly 
 interesting question. It is not the least recommendation 
 of this elaborate though circumscribed Treatise, that its 
 author exhibits no ostentatious display of atFtiCt..d 
 learning or pedantic research; his premises beinq: as 
 simple as his inferences are self evident. We regret we 
 have not space to enlarge on this important subject 
 farther than to record our decided conviction that no 
 Man can rise from the perusal of this little Book without 
 feeling himself both wiser and better. — Editor of West 
 of England Conservative. 
 
iSU- 
 
 
 ■'g-.?^ 
 
 i 
 
 L I B PI ^ R Y 
 
 1 Theological Seminary, 
 
 ; 
 
 PRINCETON, N. J. 
 
 \ Case 
 \ Shelf 
 
 ^^fc^ Division 
 
 /O^O-X^sec:,,. 
 
 \ Bool: 
 
 i . ■ 
 
 No. 
 
Digitized by tine Internet Archive 
 
 in 2011 witii funding from 
 
 Princeton Theological Seminary Library 
 
 http://www.archive.org/details/treatisebychristOOsave 
 
A TKEATISE 
 
 CHRISTOPHER SAVERY, 
 
 THE ORIGINAL ELECTION 
 
 OF THE CHURCH OF GOD IN CHRIST, 
 
 As Members of His mystical Body in an indissoluble Grace 
 Union with him, as set up spiritually, but not in the Flesh, from 
 everlasting according to the sovereign mind, counsel, will, and 
 purpose of JEHOVAH the Father, Son, and Holy Ghost, which 
 Union neither Sin, Satan, Death, or Hell can possibly annul, 
 prejudice, or destroy ; and on the Church's Fall in Adam, as 
 the first open man, as her Nature-Head ; and on her 
 Recovery and Redemption in Christ, the Second Adam, as her 
 Grace or Spiritual Head ; and proving by positive Scriptures, 
 which defy contradiction, the distinction between the Seed of the 
 Woman and the Seed of the Serpent, as plainly asserted by God 
 himself. Gen. iii. 15, 16, and distinguished throughout the whole 
 Rible, and beautifully illustrated by our Lord's own Parable of 
 the Tares and the Wheat : not on hypothetical Theory founded on 
 the mere natural wisdom of man, which is foolishness with God, 
 1 Cor. i. 20 : but on the express Words and Revelations of God 
 himself, and of the Prophets affd holy men of old, and of the 
 Apostles, as they were moved and taught by God the Holy Ghost, 
 comparing Scripture with Scripture : so that he, who runs, taught 
 of God, may read, and the way-faring man, though a Fool cannot 
 err therein. 
 
 "GREAT IS THE MYSTERY OF GODLINESS," 
 1 Tim. iii. 16. 
 
 PLYMOUTH : 
 PRINTED AND SOLD BY JENKIN THOMAS, 
 
 at his ALBION PRINTING OFFICE, 9, CORNWALL-STREET ; 
 
 Sold also by Simpkin, ^Marshall & Co. Stationers' Court ; and 
 Day, Goswell-Street, London ; 
 Meyler, Bath ; Hannaford, Totues, Trewman, Exeter; 
 Kingsbridge ; and Daw, Modbury. 
 
 [entered at stationers' hall.] 
 MDCCCXXXVIL 
 
ERRATA. 
 
 PAGE 
 
 14 After the words " my substance" and the ending of 
 the following parenthesis, 8th and 9th lines from 
 the bottom, and before the words " when I was 
 made, &c." read the additional words '' ivas not hid 
 from thee,'' which were omitted in the manuscript. 
 
 J 6 In the 3d line from the bottom, read 700 instead of 
 1700. 
 
 83 In the 12th line from the bottom leave out the word 
 '' first." 
 
 92 In the 8th line from the top, instead of the words to 
 same, read the same. 
 
 The Printer begs to remark by way of apology, that being very dangerously 
 ill and confined during the greater part of the time of printing this Treatise, 
 many fresh sentences are begun in the middle of a line, which although the 
 meaning is uot altered is otfensive to the eye. 
 

 PREFACE 
 
 Having expressed tp a few of my Christian 
 friends my sentiments as to the essential Jehovah 
 Father Son and Holy Ghgst, having set up 
 from everlasting the Lord Jesus Christ, the 
 Son of God, as the elect head of His elect body 
 the Church, united to him as the gift of JEHOVAH, 
 and as one in Him from everlasting as Sons of 
 God, Heirs of God and Joint Heirs with Christy 
 Gal. iv. 6, 7. — 1 John, iii. 2, as members of his 
 mystical body ; and as to the nature and effect 
 of the Chm'ch's fall in Adam, and her safety in 
 Christ notwithstanding, distinct and separate 
 from the seed of the serpent, as the tares from 
 the wheat : and having been requested to reduce 
 the same into writing, I have presumed to make 
 the attempt, and I most earnestly intreat God the 
 Holy Ghost — who teacheth to profit, and hath 
 graciously promised to give his holy Spmt to 
 them, that ask it, and without which the wisest 
 man cannot possibly understand or explain any 
 one scripture contained in the Holy Bible correct- 
 ly — to assist and enable me to set forth and 
 unfold these deep mysteries scriptm'ally, spiritually, 
 and correctly, agreeable to the revelation of the 
 same by God himself, by his Prophets and Holy 
 
IV PREFACE. 
 
 men of old, as they were prompted or moved by 
 his Holy Spirit throughout the Old Testament, 
 and by Christ himself in person, confirming 
 and explaining them in the New. 
 
 I am well assured, that every carnal natural 
 man or a mere professor of religion, in an unre- 
 generated state — I judge from my own experience, 
 for in the foinner part of my life, up to fifty years 
 old, having a good opinion of myself — although 
 indulging in sin, in which the devil was pleased 
 to tell me, there was no harm — I so hated the 
 grand doctrines of election, predestination and 
 salvation by fi'ee grace, and all who held or 
 preached them, that I would have gladly hanged 
 and gibbetted my late fiiend, the dear Doctor 
 Hawker, now a saint in glory ; and all others I 
 would have sent to Botany Bay, considering I 
 should do God service — I say, every natm'al unre- 
 generated man will, and he cannot do otherwise, 
 for it is foolishness to him — not only reject and 
 disbelieve, what I have written, with the most 
 inveterate scorn and rancour, but many, I doubt 
 not, will publish contemptuous derisions and 
 bitter invectives against the same, vdiicli in the 
 estimation of persons of their own blind persua- 
 sion may appear plausible and satisfactory, so 
 far as the natm'al man's wisdom goes, wliich is 
 foolishness with God, whose wisdom is in a 
 mystery, and foolislnicss to the natural man, 
 1 Cor. ii. 7, 14., and iii. 19. To all such I beg 
 
PREFACE. V 
 
 to say, I shall pay no regard, nor make any 
 reply, to what they may say or write, no more 
 than om' Lord himself regarded the scoffs and 
 tamits of the Scribes and Pharisees ; against 
 whom he repeatedly denounced 'WoEtqJonWoE V 
 Mat, xxiii. 13 to 34 : but I will refer them to the 
 same scriptm'es. 
 
 I am very sensible, that to point out an error 
 in any generally received opinion of long standing 
 on divine science may appear presumptuous, and 
 is likely to provoke opposition and censure : but 
 I am not in the least degree intimidated by any 
 fears of this kind, as I neither desire, dread or 
 regard popular applause or contempt; whilst I 
 feel a divine impulse and authority, and a, con- 
 scious duty and design to state, what has been 
 manifestatively and clearly revealed to me, and 
 may be likely to refute very serious errors and 
 unfounded doubts and questions on the sover- 
 eignty OF JEHOVAH. I read the scriptures, 
 as they are written without alteration, or adding 
 thereto, or taking therefrom ; and my observations 
 and conclusions are founded on the positive 
 revelations stated therein, comparing scriptm-e 
 with scripture — Let others deny at their peril. 
 The children of God are instructed and required 
 to believe the word of God according to the faith 
 of God's elect. This faith is the gift of God 
 received into the renewed mind by the operation 
 of the Holy Ghost. A believer is not requu'ed to 
 
Tl PREFACE. 
 
 understand. His whole life is of faith on the Son 
 of God, for " whatsoever is not of faith is sin ; '* 
 Rom. xiv. 23. What I have presumed to notice 
 as merely my own opinion with a view to reconcile 
 some seemingly very awful denunciations of 
 JEHOVAH consistent with His justice and mercy 
 as His sovereign will is secret and known only to 
 himself, further than what is revealed, I consider, 
 I may be deservedly censured even for hazarding 
 an opinion thereon, and therefore I desire, that it 
 may be no further regarded. 
 
 When we contemplate the sovereignty of 
 JEHOVAH in its vast length, and breadth, and 
 depth, and heighth, in what is not revealed : for 
 instance. Why should there be any devil } Why 
 he should be permitted to tempt Eve, Job, Judas, 
 Peter, and Christ ? Why and how the seed of the 
 woman and the seed of the serpent, declared to 
 be two distinct seeds, should both pass through 
 the woman, by a multiplied conception ; Gen. iii.16, 
 how the earth, sea, sun, moon, stars, and the 
 natural world, were created out of nothing, by the 
 word of God, who spake and they were created ; 
 '* so that things, that are seen, were not made of 
 things, w^hich do appear," Heb. xi. 3, 4. How and 
 prom what cause all the beasts, birds, fishes, 
 reptiles, insects, were created, or spake into 
 being ? How man was created from the dust of 
 the earth, and endowed with intellectual faculties? 
 How Eve was formed from a rib of Adam's 
 
PREFACE. Vll 
 
 body ? How and by what power all animals, 
 
 trees, vegetables, and minerals are produced, 
 
 live, move, and have their being ? How the 
 
 mysterious union and bu'th of the Son of God in 
 
 the human nature by the miraculous conception 
 
 of the Virgin Mary by the overshadowing of the 
 
 Holy Ghost ? How the divinity and humanity as 
 
 one person in Christ exists in all its influences 
 
 and effects ? and how all other such mysterious 
 
 facts, being like God himself Father, Son, and 
 
 Holy Ghost, in their unity and trinity of persons 
 
 incomprehensible ? How all such great and grand 
 
 works were and are effected, tracing effects, which 
 
 in many instances are understood, to causes not 
 
 understood, are far beyond the finite reason of a 
 
 finite creature. I would therefore beseech the 
 
 reader to intreat the assistance of the Holy Ghost, 
 
 and having the witness of the spirit with his spirit, 
 
 that he is a cliild of God, and quickened, and a 
 
 new creature in Christ, to read what I have written 
 
 deliberately ; and not hastily or rashly, to approvtj 
 
 or reject the same, but to weigh well the scriptures, 
 
 which I have quoted and to searchfor others,thatlike 
 
 the Bereans of old. Acts xvii. 1 & 1 1 ; he may satisfy 
 
 his mind on scriptm-e grounds. I most sincerely 
 
 pray, that the statement of my views to the Lord's 
 
 deal- children, may, under the teaching of the 
 
 Holy Ghost, as far as the same may be consistent 
 
 with his written word, be rendered as profitable 
 
 and blessed to them, as it has been to me and 
 
rm PREFACE. 
 
 many others, to whom I have communicated 
 them ; and I am well convinced, if that almighty 
 LORD hath according to my belief revealed 
 the same to me, that he will maintain his own 
 truth, and confirm the same in the minds of his 
 own people. I have waited more than a yeai', and 
 consult ed many learned christians, and as not 
 ONE hath by any arguments or scriptures been able 
 to gainsay or disprove, what I have written, but so 
 far from it as I have thereby been more and more 
 confirmed therein, I verily and most conscien- 
 ciously believe, that the same hath been under 
 his most gracious condescending, and divine 
 unction, and insti-uction ; for otherwise feeliiig 
 myself to be vile, and of unclean lips, a mere 
 babe in divine things, and long ignorant, and in 
 nature's darkness, dead in trespasses and sins, 
 fulfilling the desires of the flesh, and of the 
 mind, and even now in myself, i. e. in my old 
 Adam fallen natm'e, the chief of sinners, and 
 deservedly despised and rejected of men, or 
 carnal, moral, worldly professors, and hated for 
 my present views of religion ; I would not have 
 dared to comment on these deep grand subjects, 
 at my advanced age (80 years old last April,) on 
 the borders of the grave, and looking into 
 eternity as a mere hypothesis, on head know- 
 ledge in my own strength, or in the vanity, or 
 deluded enthusiasm of my own naturally vain 
 mind : but feeling myself irresistibly influenced 
 
PREFACE. IX 
 
 bj the Holy Ghost, as I humbly believe, I 
 dedicate and commit the same with all submission 
 and reverence to that Almighty Lord and 
 efficient Minister of the true Gospel Church, trust- 
 ing in, and leaving it to Him so to dispose of the 
 same, as it may seem best in His godly wisdom ; 
 and if it shall please Him to render the same 
 profitable, to Him shall be all the praise. As 
 oiu: adorable Christ addi-essed JEHOVAH, Mat. 
 xi. 25 ; "I thank thee, O Father ! Lord of Heaven 
 and Earth, because thou hast hid these things 
 from the wise and prudent, and hast revealed them 
 unto babes : even so Father ; for so it seemeth 
 good in thy sight." As a mere babe I feel myself 
 encouraged by this scripture ; and moreover fi-om 
 the consideration that the evangelist, the penman 
 thereof, and the other evangelists, and most of the 
 disciples and apostles were humble and unleai'ned 
 men, I dare not resist the motive, which urges me 
 to publish the same, not fearing the opposition of the 
 wise and prudent in their own conceit, whilst I 
 consider myself justified in the sight of God: to 
 
 WHOM BE GLORY FOR EVER AND EVER. AmEN. 
 
 N. B. Om* blessed Lord himself, even at 
 the time when He was working the most surpris- 
 ing miracles and speaking parables, was taunted 
 and degraded among the Phaiisees, saying, 
 " is not this the Carpenter's Son ?" Mat. xiii. 55. 
 Tlie natural unregenerated man, having no 
 spiritual understanding, (be his natm'al or 
 
X PREFACE. 
 
 acquired abilities ever so great, cannot compre- 
 hend, nor can or will lie believe more, than what 
 is within, or according to the compass or standard 
 of his own natural reasoii : He therefore reads 
 and understands the Bible according to his natural 
 faculties, and human learning as a mere history, 
 and will not — indeed he cannot — trouble himselT 
 about spiritual inquiries. He trusts to his own 
 notions, and convictions of a mere natural 
 religion, and looks to the Law or Ten Command- 
 ments as a rule of life, considering he must 
 work out his own salvation ; and that he can 
 only be saved by his own holy life — deservings 
 and doings : and, if he does the best he can, 
 that the Lord, who is merciful, will save him : 
 and more especially if he is more moral, exem- 
 plary charitable, pious, &c. in the sight of men, 
 than the generality of mankind, and not guilty 
 of any of the vilest acts of murder, adultery, 
 theft, &c. and being wholly unconscious that by 
 the breach of even the least commandment in 
 thought only he is guilty of all, and that by the 
 deeds of the law, no flesh living can he justi- 
 fied, he trusts to his own good deeds, doings, 
 and deservings, as the main ground-work of his 
 salvation, and goes on heedless of the awful 
 scripture, Isaiah, 50. 11, that he shall lie down in 
 sorrow. He indignantly rejects with scorn and 
 contempt, not only the tiiie scriptural grand 
 fundamental and essential doctiines of election 
 
PREFACE. XI 
 
 PREDESTINATION AND ORIGINAL SIN, aS COlltraiy 
 
 to natural reason and common sense, and to his 
 refined opinion of God's justice and mercy, (why- 
 he should love Jacob, and hate Esau, before 
 either of them was born, or had done good, or 
 evil, &c.) : but he also hates all those, who enter- 
 lain, believe, or preach the same, considering such 
 doctrines not only damnable and dangerous, but 
 a cloak and encouragement to sin and licentious- 
 ness : for he naturally reasons, if we are elected 
 we must ])e saved, and tlie worst we can do 
 cannot prevent it, and if we are not elected, do 
 what we will we cannot be saved : therefore we 
 may as well enjoy om-selves and live, as we like, 
 in defiance of all decency or morality. To such 
 I beg to reply, that the contrary is the fact ; and 
 so far from it, that, whatever the natural man 
 may think, the belief of these doctrines hy a 
 regenerated child of God is the basis of all his 
 hope of salvation, and constrains him seriously 
 to examine himself, to look into himself, and to 
 search the scriptures, and for the witness of the 
 spirit, that he is bom of God; and such regen- 
 erated child of God will not rest satisfied, until 
 he has found evidences and assm'ances, from 
 reading or hearing the scriptures under the 
 illuminating and invincible power of the Holy 
 Ghost, of his own personal interest and secmity 
 in the atoning blood, righteousness, redemp- 
 tiop-, and salvation of the Lord Jesus Christ ; 
 
Xll PREFACE. 
 
 and that the whole is oi free sovereign distin- 
 guishing grace, everlastingly secured to him hy 
 a oneness and union to the person of Jesus 
 Christ, as a Son and Heir of God, and Joint 
 Heir with Christ, irrelevant of any work, merit, 
 or doing of his own. 
 
 An apology may be necessary for the many 
 repetitions, and frequent quotations of the same 
 scrip tm'es ; but I considered it more important to 
 elucidate the same subject again and again, by a 
 repetition, rather than to leave it to the reader 
 to refer back, or to tnist to his own memory for 
 an explanation. 
 
 To such of the Lord's family, who may be 
 disposed to call upon, or to write me in a kind 
 christian sj)irit, on scriptm*al grounds for the 
 sake of explanation or edification, free of 
 postage, I shall be happy, and consider it my 
 duty to notice and answer them, so far as my 
 spiritual faculties may instnict me : but never- 
 theless avoiding and declining disputation and 
 controversy, which seldom profit. 
 
 CHRISTOPHER SAYERY. 
 
 Plymouth, March, 1837. 
 
A TREATISE, &c. 
 
 My opinion and most confident belief, 
 founded on the express revelations and asser- 
 tions contained in tlie Bible, and proved, and 
 confirmed throughout the same, comparing 
 scripture, with scripture, is, that the Lord 
 Jesus Christ, the Son of God, (the 
 brightness of his glory, and the express image 
 of his person ; Heb. i. 3,) God and man in one 
 person, not by conversion of the Godhead 
 into flesh, but by taking the manhood into 
 God, as the Mediator between God and 
 man, the Man Christ Jesus, as the elect 
 head and representative of His elect body 
 and bride, the Church ; and that every indi- 
 vidual member of that body, as Sons of God, 
 Heirs of God, and joint Heirs with Christ, 
 Rom. viii. 14, 15, 16, 17, and spiritually pre- 
 served and hid withhimin God, Col.iii. 3, and 
 Adanidimong the rest?2;ere.9e^upspiritually,but 
 not in the flesh,from everlasting,before the foun- 
 dation of the world, according to the sovereign 
 
14 
 
 mind, will, counsel, purpose, and pleasure of 
 JEHOVAH, Father, Son, and Holy Gliost, 
 in a glorious indissoluble Grace Union ; 
 and were ail individually known to him, and 
 decreed to he created, and become incarnate 
 openly in the flesh in the time-state ; and that 
 every thing concerning them in providence, 
 grace, and glory in their passage through 
 this world to the world to come, was predesti- 
 nated, ordained, and determined. If this is 
 not admitted, vre deny the omniscience of God. 
 Thus the Church wtis originally chosen per- 
 fectly holy in Christ, as Sons of God, Heirs 
 of God, and joint Heirs n'ith Christ. They 
 all had passed under the hand of him, that 
 telleth them, Jer. xxxiii. 13. Their names 
 rvere written in the Book of Life. Phil. iv. 3, 
 Rev. XX. 15, xxi. 17 — Christ addressing 
 His Father, Psal. cxxxix. 15, 16, says " my 
 substance (^meaning himself including all his 
 members or jrhole bpdg the Church as one in 
 hi ni)j^^ ' ^yhen]nms inade in secret and curious- 
 ly wrought in the lower parts of the earth 
 thine eyes did see my substance, (i. e. Christ 
 as the head, and his whole Church, as his 
 members or whole body as one in him,) yet 
 being imperfect (because not then actually 
 
15 
 
 existing, hut predestinated to he horn in the 
 time state, in the flesh, i- e. the members of his 
 hodij hij natural generation, and Christ (the 
 head) horn of theVirgin Mary hy the miraculous 
 overshadowing of the Holy Ghost,) and in 
 tliy book all my members (i.e, every individual 
 member of Christ's mystical body) were writ- 
 ten, (i. e. in the decretive mind and will of 
 JEHOVAH, wherein all events, which have 
 taken place, are taking place , or are to take 
 place,are comprehended, viewed, and consider^ 
 ed all finished and complete at one, and the 
 same moment, Jesus Christ being the same 
 yesterday, to-day, and for ever,) wlien in 
 continuance, (i- e. as ajid when from time to 
 time they should individually and severally he 
 actually born in the flesh,) were fashioned, 
 Tvlien as yet, (i. e. ivhen written originally in 
 the Book of Life,) tliere was none of tliem, 
 (i, e. actually existing or horn in substance in 
 the flesh or person) Christ 1000 years before 
 bis incarnation speaking in tbe character of 
 wisdom says, "I ivas set up from everlasting, 
 or ever tbe earth was, when he prepared the 
 heavens, when he ap])ointed the foundations 
 of the earth then I was by him as one brought 
 up with him, and I was daily bis delight, 
 
16 
 
 rejoicing always before him, rejoicing in tlie 
 liabitable part of his earth, (before there was 
 any earth,) and my delights were with the 
 sons of men, (before there were any'') Pror. 
 viii. 23, 27, 29, 30, 31. He was desj^ised and 
 rejected of men, &c. he was bruised for our 
 iniquities — the Lord laid on him the iniquity 
 of us all — he was numbered with the trans- 
 gressors. Isa. liii. 3, 5, 6, 12. — The Lord 
 received double for all her sins, (i, e. the sms 
 of all the members of the Church.) Isa. xl. 2. 
 They parted my garments, &c. they yave me 
 vinegar to drink ; They pierced my hands 
 and my feet. Psal. xxii. 16, 18. — Unto us a 
 Child is born, Isa. ix. 6. Jesus Christ 
 THE SON OF God, John iii. 16, 17, was the 
 LAMB slain before the foundation of the 
 world, i, e. upwards of four tliousand years 
 before the event of his death on the cross took 
 place. Rev. xiii. 8. All the above scriptures, 
 and all the psalms, and all the proj)liecies, in 
 the Old Testament reveal, and set forth, what 
 Christ was to go through and suffer in the 
 time state, as fully and particularly as having 
 all past and taken place from 1000 to ^700 
 years before the events actually occurred; from 
 which it must be clearly understood and con- 
 
17 
 
 cliidedjtliat all tilings and events past, present, 
 and to come, were in tlie sovereign mind, and 
 will of JEHOVAH all decreed and predesti- 
 nated, concerning Christ and his Cliurcli 
 from the beginning to tlie end of time, and 
 considered fulfilled and accomplished at the 
 same one moment or period of time : for 1000 or 
 a million jears or a whole Eternity, must be 
 in his sight, no more than one single moment. 
 Jeremiah by the inspiration of the Holy 
 Ghost five hundred and ninety years before 
 the incarnation of Christ, says, " the flocks 
 (meaning the Church o/' Christ as his flock,) 
 shall pass again under the hand of him, that 
 telleth them, implying they must have passed 
 before spiritually, and probably when their 
 names were written in the Book of Life, see Isa. 
 xl.lO, 11, "behold the Lord God will come, &c. 
 he shall feed Ai^^ocA; like a shepherd, &c." 
 see Ezek. xxxiv. containing God's judgment 
 against the shepherds, (meaning the false 
 ministers of his Church,) for not feeding his 
 floch, in the last verse of which awful chapter 
 to all Church ministers or professors, God 
 say«, ^' ye my flock, the flock of my pasture are 
 men, and I am your God.'' Thus the whole 
 Church, whose names or members were written 
 
18 
 
 in the Book of Life, and who had all passed 
 under the hand of him, that telleth them — 
 were from everlasting ; and Adam among the 
 rest, before the foundation of the world in the 
 sovereign mind of J ehovSih,(I mean spiritually 
 hut not in theflesli,) perfectly holy and com- 
 plete in Christ their elect head, and united to 
 him, as one in him, as Sons of God and joint 
 Heirs with him as members of his mystical 
 body, by an indissoluble Grace Union, which 
 sin, nor satan, nor the fall of Adam and all 
 his posterity spiritually in his loins (rvhile in 
 iheii carnal fallen nature horn in the flesh 
 during the time state) through the temptation 
 of the serpent, nor death norhell, could possibly 
 annul, tarnish, or in the least degree affect or 
 prejudice : and in that Grace Union spiritiuilbj 
 united to Christ their sjDiritual head and 
 preserved in him, the whole Church all pass 
 through the time-state here on earth, perfectly 
 holy in a grace state without blame before God 
 in love, without spot or wrinkle, or any such 
 thing, blessed with all spiritual blessings in 
 heavenly places in Christ, according as lie 
 hath chosen them in him before the foundation 
 of the world, &c. having predestinated them to 
 the adoption of cliildren, &c. Eph. i. 3, 4, 5, 
 
19 
 
 and altliougli born in sin, and the subjects of 
 sin, and the lawful and willing captives of the 
 devil, and the children of wrath in their carnal 
 fallen nature onlij in the Jiesh, as descended 
 from Adam their nature head, and as such 
 dead in trespasses, and sins, and enemies in 
 their minds by wicked works, Col. i. 21, walk- 
 ing according to the course of this world ; 
 according to the prince of the power of the 
 air, the spirit that worketh (invisibly) in the 
 children of chsobedience, among whom ^ve 
 (the saints addressed in the first chapter) all 
 had our conversation in times past in the lusts 
 of our ilesh, fulfilling the desires of the ilesh 
 and of the mind, and were by nature; i. e. the 
 fallen nature in the flesh, not ajfecting the 
 spiritual or Grace Union, the children of 
 wrath even as others, meaning the non-elect or 
 seed of the serpent. — yet, nevertheless as 
 spiritually preserved in and united ^o Christ^ 
 '^ their lives are hid with Christ in God, Col. 
 iii. 3 ;" " they are saved in him, called with 
 an holy callirg," 2 Tim. i. 9, and "made 
 willing in the day of God's power," Psal. ex. 3^ 
 '^ they shall be gathered from the east, west, 
 north, and south, a great company, Jer. xxxi. 
 8, 9, and Jer. xxxii, 37," " they shall come^ 
 
20 
 
 that are ready to perish," Isa. xxvii. 13. ** If 
 they have made an agreement mth hell or a 
 covenant with death it shall he disannulled," 
 Isa. xxviii. 18, " they shall all hy God, who 
 is rich in mercy, for the great love wherewith 
 he loved them, even when they were dead in 
 sins, he quickened together with Christ, and 
 be raised up and made to sit together in hea- 
 venly j)laces in Christ Jesus, for by grace they 
 are saved through faith; and that not of 
 themselves, it is the gift (free sovereign un- 
 merited gijt) of God : not of works, lest any 
 man should boast ; for they are his workman- 
 ship created in Christ Jesus unto good works, 
 whicliG od luith before ordained that they shoul d 
 walk in them," Eph. ii. 4, &c. " tlie wages of 
 sin is death, eternal death: but the gift (free gift) 
 of God not for any merit or wages, is eternal 
 life through Jesus Christ our Lord,'' Rom. vi. 
 23, " not by works of righteousness, which 
 we have done, but according to his mercy he 
 saved us by the washing of regeneration and 
 by the renewing of the Holy Ghost," Tit.iii. 5, 
 '^GoD placed salvation in Zion, i. e. his 
 Church, for Israel his glory, i, e. Christ and 
 his Church in him (and none else,) Isa. xxvi. 
 13 ; and thus spiritually holy and complete in 
 
21 
 
 Christ their grace head, they shall pass 
 through the time state, and through the 
 milleniary reign, and from thence Into the 
 ultimate state of everlasting hlessedness and 
 glory, and he for ever with the Lord. 
 
 I will now proceed to state my views 
 on the creatiOjS and fall of the Church, 
 and the Church only, and not all mankind 
 in Adam, and of her recovery and re- 
 demption therefrom, by and in Christ the 
 second Adam, as revealed and set forth in 
 the sacred scriptures, and to make such 
 observations by way of elucidation, as may be 
 scripturally and correctly deduced and infer- 
 red therefrom, comparing scripture with 
 scripture, begging the Holy Ghost's gracious 
 assistance. 
 
 In the first chapter of Genesis, verse 
 26, God said "let ?^5— meaning JEHOVAH 
 Father Son and Holy Ghost — make man, 
 meaning Adam, as the first open man in nature 
 in our image, after our likeness — presumed, 
 to mean the image or likeness of Christ, 
 deci^eed to he taken hy Him as God-Man 
 Mediator, set up from everlasting spiritually, 
 hut not in the flesh, as the elect head, hus- 
 hand, and everlasting Father of the memhers 
 
22 
 
 of his body, and bride the Church, chosen 
 in him spiritually, from everlasting — so God 
 created man in his own image, in the 
 IMAGE OF God created he him — unquestion- 
 ably a perfect man, and without sin, as one 
 of Christ's mystical body, in which there 
 could he no sin ; and therefore his seed in 
 his loins, before he fell, like himself must 
 also be holy, and without sin, comprising 
 all the Church, and the Church only, then in 
 and to descend from him as the distinct seed 
 of the woman ; hut not comprising or in- 
 cluding the seed of the serpent, which is 
 positively declared not to he the same, but a 
 distinct seed, (thy seed and her seed. Gen. 
 iii. 15.) Cain being declared to be of the 
 wicked one, 1 John, iii. 12; could not proceed 
 from the loins of Adam, as his own natural 
 seed, and from Eve as her own natural 
 seed : for Cain and Abel, as two distinct 
 seeds, (one of the woman, and the other of 
 the devil,) could not have the same parents ; 
 and Cain could not have two Fathers — " Male 
 and Female created he them, and God bles- 
 sed them." It is said, Gen. i. 26. Let us 
 make man in our image, and Heb. i. 3. 
 Christ i. e. the Son of God is said to be 
 
23 
 
 ^'the Brightness of his Glory, '^ and, the 
 *' express Image of his person ;" 50 that the 
 Image of Father and Son, is the same : 
 surely it cannot be believed, that Adam was 
 created by God, in God's own, or our Image 
 in a sinful fallen nature, because, had it been 
 so, he and all the Church in his loins, before 
 and when he fell, could not afterwards have 
 fallen again by the temptation of the devil 
 in the form of a serpent ; and on the other 
 hand if Adam was created holy, [wliich I 
 contend was unquestionably the case, see 
 Luke iii. 38, where Adam is called " the 
 Son of God," for othermse he could not have 
 fallen ; and moreover it is said as above, 
 God blessed them,^ in such case he and all 
 the members of his body, the Church in his 
 loins, must also have been holy ; and con- 
 sequently they must all exclusively be born 
 again, or quickened again in Christ, as a 
 Holy Seed, when and as they individually 
 are made willing by the invincible operation 
 of God the Holy Gfiost in the day of 
 His power. Ps. ex. 3. In the 2nd Gen. v. 7. 
 the LORD GOD, i, e. JEHOVAH in his 
 Trinity of Persons formed Man — (meaning 
 his natural body) of the dust of the ground. 
 
24 
 
 and breathed into his nostrils the breath of 
 life — (N. B. In the original it is the breath 
 of lives, meaning most clearly as I conceive, 
 a natural animal life or soul of the body, 
 and a spiritual or divine life of the soulj 
 and man became a living soul ; meaning in 
 his visible state as a statural man in the 
 flesh, for his spiritual life 7vas invisible, 
 8th verse. And the Lord planted a Gar- 
 den eastward of Eden, [considered to be 
 paradise, a type of heaven, see Luke, 
 xxiii. 43 ; '' this day shalt thou be with me 
 in paradise," see also Rev. ii. 7. " To him 
 that overcometh will I give to eat of the tree 
 of life, wliich is in the midst of the paradise 
 of God,"] "and there he put the man, verses 
 16, 17. And the Lord God commanded the 
 man saying, of everg tree of the garden 
 thou mayest freely eat ; but of the Tree of 
 Knowledge of Good and Evil thou shalt not 
 eat of it ; for in the day (the same day) thou 
 eatest thereof, thou shalt surely die." The 
 Tree of Life was not forbidden [query, bg way 
 of observation, if the tree of life is not 
 emblematical of the trinity planted in the 
 midst of the street of it, and on each side of 
 the river of life, Rev. xxii. meaning GOD 
 
25^ 
 
 THE FATHER in his Trinity of persons 
 in the midst, and God the Holy Ghost and 
 Christ in their Unity of persons, as Com- 
 forter and Mediator on each side,) verses 
 23, 24, 25. ''The Lord made woman and 
 presented her to Adam, wlio said, this is 
 bone of my bone, and flesh of my flesh, 
 she shall be called "Woman," because she was 
 taken out of man ; and it is added, the last 
 verse, therefore shall a man leave father and 
 mother and cleave unto his wife, and they 
 shall be one flesh," clearly typical of Christ 
 and his Church, see Eph. v. 22, to the end — 
 Duty of wives and husbands, noticing " that 
 the husband was the head of the Vvdfe, as 
 Christ was the head of the Church ; and 
 concluding this is a great mystery : but I 
 speak of Christ and his Church;" 3rd chap, 
 of Genesis, the serpent tempts Eve — man's 
 fall — the serpent cursed — the promised seed 
 (all noticed hereafter particularly.) Unto Adam 
 and liis wife, God made coats of skin, (in a 
 very old Bible, hreeches,) and clothed them, 
 presumed to be emblems of Christ's right- 
 eousness and garments of salvation, to cover 
 the shame of their sinful nakedness — 22nd v. 
 " AND THE LORD GOD Said, bchold the man is 
 
 B 
 
26 
 
 become as one of us to know good and evil ; 
 and now lest he put forth his hand, and take 
 also of the Tree of Life, and eat and live for 
 ever." — I consider if this had been permitted 
 after the fall, his living for ever could only 
 have been in a natural sense, in a guilty fallen 
 sinful lost state, no better than the fallen 
 Angels, 23d verse ; " therefore the Lord 
 God sent him forth from the garden of Eden 
 to till the ground, and drove him out, and 
 placed cherubims, and a flaming sword, which 
 turned every way, to keep the Tree of Life, 
 i. e. (as I take it) to preserve the Tree of Life 
 for the everlasting spiiitual benefit and bles- 
 sedness of Adam, and all the members of 
 Christ's body the Church, who fell in him, as 
 and when the Holy Ghost shall graciously be 
 pleased to regenerate them ; from which time 
 they are living on the fruits of this goodly 
 tree, to wit, rigliteousness, and peace, and as- 
 surance of eternal life and salvation in Jesus 
 Christ. 
 
 The fall of man, and the Churcli in him 
 was most tremendously awful and wretched, 
 but the redemption thereof by the obedience, 
 sufferings, death, &c., of the Lord Jesus 
 Christ was much more wonderfullv and 
 
27 
 
 graciously beneficial and blessed, as thereby 
 GOD THE FATHER'S love in sending 
 his Son, the Son's love in coming, as the 
 Christ and Son of God, and as the son of 
 man in his mediatorial character to redeem 
 his spouse the Cliurch, from the ruins of the 
 fall, were manifested, and thereby the Church's 
 personal interest, preservation, union, and 
 everlasting safety, and salvation in Christ, as 
 her glorious head were proved by the conde- 
 scending grace, love, and testimony of God 
 the Holy Ghost; and the GRAND WHOLE 
 ultimately tending to the glory of JEHOVAH 
 to the praise and glory of his grace, founded 
 on the good pleasure of his will, (a most in- 
 comprehensible mystery,) which he purposed 
 in himself before the world began, Ephes. i. 9 ; 
 Jesus tells Nicodemus " except a man be 
 born again (meaning spiritually,) from above 
 in the margin, evidently implying that he 
 had been before, (i. e. in the flesh,) he cannot 
 see the kingdom of God," John iii. 4 ; i, e. by 
 any works or endeavours of liis own from his 
 own exertions. The Holy Ghost by Saint 
 Paul positively asserts, Eph. ii. 1. " You, 
 meaning the Saints, &c, addressed in the 
 first chapter — hath he quickened, who were 
 
28 
 
 dead in trespasses and sins," and again 
 Col. iii. 13, "and you being dead in your 
 sins, and the uncircumcision of your flesh 
 hath he quickened together with him having 
 forgiven you all trespasses, &c." Thus I clearly 
 infer, that this original spiritual life in Adam 
 evidently did die or became extinguished, or 
 rather suspended like a person in a fit or 
 trance, or in a state of insanity or derange- 
 ment, but nevertheless spiritually " preserved 
 and hid with Christ in God," Col. iii. 3 ; and 
 in this fallen state susceptible of being "born 
 again," John iii. 3, 6, 7 — -or regenerated, 
 re-kindled or " quickened," Eph. ii. 2 ; and 
 " made willing by the operation of the Holy 
 Ghost, in the day of his power," Ps. ex. 3 ; 
 as it were like a candle or lamp, the light 
 being put out, but capable of being re-kind- 
 led. Our glorious Christ, as the head of his 
 body the Church, addressed His divine father 
 in the 18th Psal. v. 28, " thou wilt light my 
 candle, the Lord my God will enlighten my 
 darkness," signifying by the candle and 
 darkness, that there was a dead or dark prin- 
 ciple capable of receiving light or being 
 kindled, as is the case in the regeneratiou of 
 every member of Christ's mystical body 
 
29 
 
 the Church, see also Prov^. xx. 27. " The 
 Spirit of Man is the candle of the Lord." 
 Adam's natural life or soul, and hodj, 
 certainly did not actually die, for he lived to 
 the age of 930 years, Gen. v. 5 ; nevertheless 
 he lost his original nature or creature holi- 
 ness, and became (i. e. his nature — constitu- 
 tion in the flesh only) virtually all sin poisoned 
 and totally corrupted therewith, " dead in 
 trespasses and sins, alienated from the life of 
 <jrod," Eph. iv. 18. Subject to eternal death 
 and the penalty of the curse of the broken 
 law, pronounced by God himself: and that 
 this spiritual life of Adam, which died or 
 became suspended, when he fell, consequently 
 died or became suspended in all his seed, the 
 members of Christ's mystical body, theChurch 
 then in his loins, and them only, as partakers 
 of the oriyinal sin, of his fallen nature, as 
 their nature-head, and they were therefore 
 horn in sin inliis fallen nature, but were never- 
 theless spiritually preserved in their Grace 
 Union with Christ holy and Avithout blame 
 before GOD in love, and not spiritually affec- 
 ted by the ruins of the fall. N. B. The 
 ORIGINAL Sin of Adam was wholly his own 
 sin, as the original transgressor and cause 
 
30 
 
 of all the sin of which all his posterity, (the 
 Church only in his loinsj hefore he fell, were 
 the wretched partakers. — Adam's sin con- 
 tained in it all the miseries and maladies, that 
 possihly can exist, or he committed hy the 
 vilest reprobate of the human race, hy out- 
 ward vicious acts of murder, adultery, theft, 
 or other flagrant crimes ; or that can he ex- 
 perienced or endured hy the most abject 
 sufferer from sickness, pain, afflictions, sor- 
 rows, losses, crosses, or bereavements : and 
 all Adam's posterity in his loins, before he 
 fell — although not born or personally present 
 or consenting to his sin, yet being afterwards 
 born and descended from him, and partaking 
 of his poisoned blood infused by the poison 
 of the serpent, they are all infected and cor- 
 rupted with all the seed, or evil of the origi- 
 nal sin of Adam, (not as original sin in and 
 as actually originalhj committed by them- 
 selves individually after the similitude of 
 Adam's transgression, but merely as the 
 subjects of the same, being his offspring 
 inheriting his poisoned blood, as the fruits 
 and effects of the original sin.) So that 
 ORIGINAL SIN was wliolly of, by, and in Adam, 
 as the only actual trangressor and cause of 
 
31 
 
 siu; and the fruits, consequences and effects 
 only of Lis original sin are in all his 
 posterity, as all alike partakers thereof,, being 
 infected with the evil and possessing all the 
 curse thereof through his poisoned blood, 
 (although not alike manifest or breaking out 
 in open acts of violence in all :) but not as 
 
 ORIGINAL TRANSGRESSORS. ThllS, it is 
 
 evident, that every man, woman, and child 
 being born in sin, (unless regenerated,) must 
 perish everlastingly, and the awful scripture 
 Isa. ]xv. 5, and Jer. i. 5, is explained, that 
 the infant — (regenerated or called in the womb 
 or only a short time after its birth) — shall die 
 a hundred years old ; and the sinner a hun- 
 dred years old, (unregenerated or not called) 
 shall die accursed. 
 
 The seed of the serpent — (evidently 
 a distinct seed from the seed of the woman;) 
 for God himself declares, Gen. iii. 15, ''He 
 will put enmity between them'' could not have 
 been in Adam's loins, before he fell -, but 
 afterwards were born, and passed through the 
 woman by a multiplied conception, as a 
 punishment for her disobedience. Gen. iii. 
 16. — as children of the devil, or the wicked 
 one, for instance Cain, (Eve's first horn,) 
 
32 
 
 IsHMAEL, Esau, and Judas Iscariot, par- 
 ticularlj pointed out to be so by God himself, 
 who calls them '^ serpents and generation of 
 vipers," Mat. xii. 34, and xxiii. 33. John the 
 Baptist calls them "generation of vipers," 
 Mat. iii. 7, and Luke, iii. 7. 
 
 The members of tlie Church, "Sons 
 OF God and Joint PIeirs with Christ," 
 Rom. viii. 1 7, " regenerated because they 
 are sons, not to make them so,'' Gal. iv. 6. — 
 I contend only can be regenerated as being 
 in Christ, and if so, Adam as the fallen 
 head, spiritually holy and united to Christ, 
 as one of His elect body, chosen in Him before 
 the foundation of the \yorld, and all His 
 
 SEED, AS MEMBERS ALIKE WITH HiM, 
 
 sjiiritually Holy and united to and preserved 
 in Christ their Grace Head, must all 
 (and no 7nore) be regenerated and made alive 
 in Christ, the second Adam. If this be 
 not so ; where, how, in and from whom can 
 be scripturally traced the oiiginal election, 
 birth, fall, death, and redemption of all the 
 distinct members of the Church, which must 
 be born again ? 
 
 I would again and again repeat, that, 
 when Adam fell, the spiritual holiness of 
 
33 
 
 the Church and the Church only, as the seed 
 of the woman, the children of promise are 
 counted for the seed, Gal. iv. 28, Rom. ix. 8, 
 fell in him ; when he died, the divine life or 
 spiritual holiness of the whole Church then in 
 liis loins died spiritually; and the same spiritual 
 life, that died in him, being preserved in Christ 
 dm^ing and notwithstanding the fall, mil and 
 must he horn again in Adam, and all the 
 members of his body, as sons and daughters 
 of the Lord God Almighty, 2 Cor. vi. 18; 
 for none of them can be lost multiplied or 
 diminished, John, xvii. 2,, 12, 24. Surely, 
 if Adam was a devil, before he fell, which 
 is an absurdity to suppose, he could have had 
 no spiritual or holy life, that could die ; 
 and if so, I would again ask, whence did the 
 life, that died proceed? It cannot be attributed 
 to the devil, who was a fallen Angel before 
 he tempted Adam, and had no spiritual or 
 holy life in himself, or in Adam, or elsewhere. 
 I do humbly conceive, that the rebellion 
 and fall of the devil primarily, and of all his 
 seed in him, reserved in everlasting chains 
 under darkness unto "the judgment of the 
 great day," Jude 6, as also the secondary 
 fall of Adam, and of his own seed, the 
 
34 
 
 Church, in him ; and all the mysterious 
 dreadful and consequent effects of the fall 
 from beginning to end — even sin, death, and 
 the devil going about seeking, whom he 
 may (not will) devour. — N.B. Christ was 
 led up into the Wilderness by the Spirit, 
 purposely to be tempted by the devil, Mat. 
 iv. 1, and his being permitted to afflict Job, and 
 to enter into Judas, were all as much 'fore- 
 ordained, predestinated, and determined, as 
 "that the Lord Jesus Christ should be 
 taken, and by v, icked hands be crucified and 
 slain," Acts ii, 23, 24, in the sovereign mind, 
 will, and council of Jehovah — " of whom are 
 all things, and He is before all things, and by 
 Him all things consist," Col. i. 17 ; to shew 
 forth and magnify his own power, and to 
 glorify himself and his Christ in the great 
 and grand work of redemption and sanation. 
 Although it may truly be said, that God 
 appointed sin as well as salvation — if any 
 one coidd have done either he must he greater 
 than God, yet the devil is the tempter 
 and minister of sin, but no further than 
 the Lord permits : therefore " let no man 
 say, when he is tempted, he is tempted of God, 
 for God cannot be tempted with evil ; neither 
 
35 
 
 tempteth He any man ; but every man is 
 tempted, when he is drawn away by his own 
 lust, and enticed, i. e, by the devil," James, 
 i. 13, 14. GOD is of purer eyes than to 
 behold iniquity. 
 
 Sin is the cause of death, and of all 
 sorrow, sickness, and misery ; and misery is 
 the ground of God's mercy. Had there been 
 no sin, there could have been no misery, 
 mercy, or salvation ; and if so the Grace of 
 GOD, the work of the Holy Ghost^ and 
 the glorious work of Christ's Redemption 
 would b e in vain and useless, and JEHOVAH'S 
 and Christ's Glory be wholly void. 
 
 Adam Avas certainly created with a mutable 
 will : no being is immutable but God; neverthe- 
 less it is insisted by some, that Adam possessed 
 sufficient power in himself as a free agent to 
 direct or controul such will, and that he might 
 have resisted the temptation to disobedience. 
 To such a position I positively object, because 
 such a will could not be considered his own 
 freely and absolutely , if God or any other power, 
 divine or human, can controul, restrain, or by 
 any means counteract such will ; and if God 
 can controul or prevent such will, and does 
 not do so, being omniscient, " a discerner of 
 
36 * 
 
 the thoughts and intents of the heart/' Heb. iv, 
 12, and foreseeing the disobedience and breach 
 of his j)ositive command, and being omnipotent 
 he could, if ]ie chose it, unquestionably have 
 prevented or restrained such a rebellious will ; 
 must it not be inferred, that all his dispen- 
 sations and all occurrences concernino: 
 His Church and people, and His and their 
 enemies in nature, providence, grace and 
 glory are wisely ordered and designed accord- 
 ing to the good pleasure of his own will ? and 
 therefore we dare not dispute or question them. 
 I would furtlier notice, if the elect Angels 
 were and are now kept by the power of God 
 from falling, and they were of course as liable 
 to fall, as those Vvho did fall, and if not so lept 
 it is to be presumed they also would have fallen, 
 it is evident, that God might, if he pleased, 
 also have kept satan and all those angels, who 
 did fall with him, from falling : and by His 
 not doing so we must conclude, tliat God 
 permitted, and his permission is to all intents 
 and purposes his will, and designed that tliey 
 should fall. Moreover the whole regenerated 
 Church of Christ, every individual member 
 thereof, is continually " kept by the power of 
 God through faith unto salvation," 1 Pet. i. 5, 
 
*^ 37 
 
 always preserved and hid with Christ in God, 
 Col. iii. 3, in a spiritual grace union with liim 
 as their spiritual grace Head : and no longer 
 than so kept are they safe, may it not he 
 reasonahly presumed, that they were all Holy 
 Angels, w^hen originally elected and chosen in 
 Christ like the elect Angels and the apostate 
 Angels, hefore they fell, see Mat. xiii. 39, and 
 xxi. 23, &c. 1 Tim. v. 21 ; Rev. xii. 7, 9; xvi. 
 3, 4, 5; xxii.6,8. 1 the Lord do keep it, i.e. His 
 vineyard, the Church — I will ^^ water it every 
 moment ; lest any hurt it, I will keep it night 
 and day." Isa. xxvii. 3. If any finite heing 
 has any will, which he can positively call his 
 own, it must he ahsolute, such as even God 
 himself cannot controul ; and if God cannot 
 controul it, such will of the creature must he 
 greater than God's. I humhly conceive the 
 admission, that the devil, Adam, or any finite 
 heing can have any will — I mean ahsolute — 
 for if not ahsolute it can he no positive, hut 
 merely a negative will, is highly inconsistent 
 and derogatory to the infinite, omniscient, 
 omnipotent, and incomprehensible sover- 
 eignty of JEHOVAH. 
 
 I BELIEVE, that Adam as one of Christ's 
 Body, the Church, spiritually chosen in him 
 
38 
 
 in a Grace Union from everlasting, when he 
 was first created, possessed a natural body, 
 and a natural life or soul in the blood only of 
 that body, susceptible of sin and natural death 
 with a mutable will. I am strengthened in 
 ihi^heWeihy quotations hj the learned Dr. 
 Bull, Bishop of Saint Davids, in a Treatise 
 by him published in the year 1713, (among 
 various other subjects) on the state of 
 MAN BEFORE THE FALL, abstracted from the 
 Avritings of the Holy Fathers, Polycarp, 
 Irenaeus, Justin Martyr, Tatian, Tertullian, 
 Saint Basil, Philo Judaeus, Athanasius, and 
 many others, from the time of our Saviour 
 to the latest period : which Treatise came 
 into my hands (never having heard of it) in a 
 most unaccountable way; after I had concluded 
 all that I had first Avritten, what is contained 
 in this, my treatise, (being at my son's house 
 at Venn, near Kingsbridge, on a sabbath 
 morning, when it rained and was so stormy 
 that we were prevented from going to Church, 
 which is more than a mile distant; after read- 
 ing the Bible, I felt a curiosity to search for 
 some books on Tlieology : among his books, 
 which, although the reader may censure 
 as merely natural vain and irrelevent, I 
 
39 
 
 trust lie will not condemn, when he reads 
 the following extraordinary result : seeing 
 3 volumes 8vo. (not lettered) I took out, 
 as if by chance, the 3d vol. and on opening 
 it towards the latter end I observed the super- 
 scription " The state of man before the 
 Fall/* and finding it most clearly confirming 
 what I had written, I certainly felt, and have 
 since felt, and now feel a most solemn convic- 
 tion, that this seeming accidental circumstance 
 was of the Lord, and the same so exactly 
 corresponded with my views, that I judge it 
 desirable for the consideration of others to add 
 extracts of these quotations, as an appendix 
 to this treatise ;) and I also believe, that 
 Adam not only possessed a natural, but alsQ 
 a spiritual or divine life, perfectly holy as ojxe 
 in Christ, which was not or could be susceptr 
 ible of sin or natural death, or could be possibly 
 corrupted or affected by sin ; such spiritual 
 life being preserved and " hid with Christ 
 in GOD," Col. iii. 3, during and notwithstand- 
 ing the fall, ^' holy and without blame before 
 God in love," Eph. i. 4 ; see St. Paul's address 
 to the regenerated Church at Corinth, (to none 
 else.) 1 epistle, 6 chapter, v. 15, 17, 19, 20. 
 " Know ye not that your bodies are the 
 members of Christ ; that he, that is joined to 
 
40 
 
 the Lord, is one spirit ; that jour body is the 
 temple of the Holy Ghost, which is in you, 
 which ye have of God ; and ye are not your 
 own, for ye are bought with a piice. 
 
 The mutable will only of Adam (as a 
 natural man,) was or could be susceptible of 
 sin • and this will became the temptation to 
 disobedience through the serpent's beguiling 
 Eve, as the weaker vessel : and the spiritual 
 seed after the fall, (being in Adam's loins 
 when he fell ; and being born in sin and while 
 in that state, but no longer, were as much 
 children of wrath as others, meaning the tares 
 the children of the wicked one. Mat. xiii. 38,) 
 were alike, and as much implicated, as the 
 seed of the serpent : and when by eating the 
 forbidden fruit Adam incurred the sentence 
 of the broken law " In the day thou eatest 
 thereof, thou shalt surely die," Gen. ii. 17, 
 his spiritual life in Christ did actually die or 
 became extinct for a while like a candle, as 
 before observed, but nevertheless susceptible 
 of being again quickened or re-kindled, Jolin 
 iii. 3, 6, 7. I would notice, that the word 
 soul, as used in scripture, implies in some 
 places the mere natural or animal life of the 
 body J for instance " man became a living 
 soul, di mere natural living person,'' Gen. ii. 7. 
 
41 
 
 ^^ Rachel, as her soul, mere natural life, was 
 departiug-," Gen. xxxv. 18, " hungry and 
 thirsty their soul, or natural life^ fainted in 
 them," Psalm cvii. 5, " as cold waters to a 
 thirsty soul, in a natural state,'' Pro v. xxv. 2^, 
 In other places the word 50w7 implies immortal 
 life, for instance " if a man swear an oath to 
 bind his soul, the vows wherewith a Avidow 
 hath bound her soul," Num. xxx. 2, 4, "Thou 
 wilt not leave my soul in hell," Ps. xvi. 10, 
 *^To deliver their soul from death," Ps. xxxiii. 
 19, " The Lord redeemeth the soul of His 
 servants," Ps. xxxiv. 22, " piercing the joints 
 &c. of the soul, (i. e. the natural life or soul) 
 and the spirit, i. e. the holy spiritual life, both 
 alike." Heb. iv. 12. When Saint Paul asserts 
 " that death passed upon all men, for all have 
 sinned ; and \h^t judgment came upon allm.Qi\ 
 to condemnation'' Rom. v. 12, 18, I consider 
 he meant by the all both the elect and non- 
 elect alike born in the flesh, but nevertheless 
 as two distinct seeds, the one as of the fallen 
 race of Adam, including the Church ouly ; 
 and the other as the seed of the serpent 
 passing through the woman by a multiplied 
 conception ; by the latter part of the latter 
 verse the words " even so by the righteousness 
 
42 
 
 of one the free gift came upon all men unto 
 justification of life/' it does not follow, although 
 justification cayne upon all men, that ihefree 
 gift was received, and certainly it was not 
 savingly hy all mankind j and I humhly 
 imagine, that no more is intended than hy the 
 words " the grace of God, that hringeth sal- 
 vation hath appeared unto all men, (i. e. all 
 mankind) teaching us, &c.i.e. the regenerated 
 members of the Church only, and not all 
 mankind,^' Tit. ii. 11, 12. The two seeds are 
 clearly distinguished, as before observed, E2)h. 
 ii. 1, 3, where the Holy Ghost by Saint Paul 
 speaking of the elect, says " you, the saints, 
 &c. hath he quickened, &c. who by nature, 
 i. e. the fallen nature in the flesh, were child- 
 ren of wratli, even as others ; what others ? 
 clearly not the same, but different ; and in my 
 view, meaning distinctly the non-elect, the 
 seed of the serpent. The following sciiptures 
 in the 1 Cor. 15, may probably also be under- 
 stood to refer to the two seeds " that which 
 thou sowest, is not quickened, except it die. 
 N. B. Adam's spiiitual life did die in him, 
 and in all the members of the Church in liis 
 loins, when and before he fell, but nevertheless 
 susceptible to be quickened anew : " bare 
 
43 
 
 grain is sown (wheat or any other, say tares) 
 but God giveth it a body, as it hath pleased 
 Him; and to every seed His own body." The 
 disitinct seed of the woman and of the serpent 
 being each born naturally of the same flesh 
 and blood, like the wheat and the tares 
 produced from diiferent seeds sown in the 
 same field so much resemble each other, as is 
 the case with many wild and other beasts, 
 animals, and birds of different species, and 
 with trees, plants, and flowers of different 
 genera, that the one is very often mistaken 
 for another, yet each seed in succession 
 produces its original body, which it j)! eased 
 God to give it. " It is sown a natural body," 
 i.e. a mere living soul in the flesh *^ of the 
 earth earthy, being created out of the dust of 
 the ground,''' Gen. ii. 7, " and as we, i. e. the 
 persons addressed in the first chapter, including 
 himself, as the members of the Church of 
 Christ, to ovhom only all the epistles are 
 addressed, and to none else, " have horn the 
 ima.ge of the earthy,'' i. e. of the first Adam 
 in his fallen nature, " we (the same we) shall 
 also (spiritually )hediX the image of the heaven- 
 ly," i. e. ^7ie second man Christ the Lord 
 from heaven, N. B. the body is raised a 
 
44 
 
 spiritual incorruptible glorious body, fasbioned 
 like unlo Christ's own glorious body/* verses 
 36, 38, 44, 45, 47, 48. 
 
 It may be asked ; have not elect and non- 
 elect children been both alike born from the 
 same parents ? the answer is affirmative, that 
 the seed of the serpent have actually passed 
 through the first woman Eve, and so from the 
 woman ever since, as a mixed seed or people in 
 society, even in the same family or city " one 
 of a city and two of a family," Jer. iii. 14, and 
 not distinguishable in the sight of men : '^but 
 the Lord knoweth them that are His/' 2Tim. 
 ii. 19, and in the end will separate them, as 
 the sheep from the goats," Mat. xxv. 32, 33. 
 How tlie two distinct seeds thus pass through 
 the woman is not revealed : but it is not more 
 mysterious than the conception of the Virgin 
 Mary, by the oversli ado wing of the Holy 
 Ghost, and not by human means ; or that 
 from the same parents, Avhy one child should 
 be a male, and the other a female, or a fool, 
 or a monster, or twins at one birth: we are not 
 to question how ? but believe, and be satisfied 
 that the two seeds cannot be one and the same 
 seed. If it be contended, that the construction 
 of the text, 1 Cor. xv. 22, " as in Adam all 
 
45 
 
 die, &c. include all manJdnd, elect and non- 
 elect, wJiich I believe is very generally errone- 
 ously considered to he the case, and that they 
 have both alike an immortal spirit besides a 
 body and souL so in Christ shall all be made 
 alive, I have no objection (for the sake of 
 argument) to such a construction, although as 
 before noticed, I do not believe that the non- 
 elect or seed of the serpent, died in Adam, as 
 I shall more particularly notice hereinafter, it 
 being admitted that the elect dead in Christ, 
 and the elect alive on the earth at his second 
 coming shall all be distinctly exclusively 
 raised and taken up at the first resurrection, 
 ordained unto eternal life and glory ; and that 
 the non-elect shall also be raised or made 
 alive by or inCHRisT at the 5<?co7?c/ resurrection 
 and be turned into hell : but this construction 
 does by no means alter the observation, that the 
 elect and non-elect are two distinct people or 
 seeds. The two seeds are also clearly distin- 
 guished by our Lord's parable of the tares and 
 the wheat ; the latter as the good seed sown 
 by the Son of Man, called the Children of the 
 Kingdom personally, comprising Christ and 
 His Church only, the whole Election of Grace 
 in Union with Him, as the seed of the v/oman, 
 
46 
 
 and none else : but the Tares, in opposition 
 and distinction, are designated personally the 
 Children of the wicked one, sown hy the Devil 
 in the same field, the mere flesh of the woman, 
 by a miraculous conception. Mat. xiii. 37 to 
 40. If there were no other scriptures in the 
 Bible to prove the distinction of the two seeds. 
 I think there can be no doubt or question on 
 the subject : but as a further confirmation and 
 elucidation I will add the following scriptures 
 to prove the same, scripture by scripture. 
 " The Lord appeared unto Abraham and said, 
 unto thy seed will I give this land, the land of 
 Canaan, a type of Heaven,'" Gen. xii. 7. "I 
 will establish my covenant between me and 
 thee, and thy seed after tliee in their genera- 
 tions for an everlasting covenant, to be a God 
 unto thee and thy seed after thee :" certainly 
 not including the non-elect or seed of the 
 wicked one. Gen, xvii. 7. " The Lord said 
 unto Rebekah, two Nations are in tliy womb, 
 and two manner of people shall be separated 
 from thy bowels; the one people shall be 
 stronger than the other people, and the elder, 
 (i. e, in nature in a fallen state from Adam,) 
 shall serve the younger, i, e. in a regenerate 
 state in Grace'' Gen. xxv. 23, " I liave seen 
 
47 
 
 the afflictions of my people/' Exod. iii. 1, " I 
 will take you to me for a people, and I will 
 be to you a God," &c. Exod. vi. 7, " I will 
 put a division (in the margin it is redemption) 
 between my people and thy people,"Exod. viii. 
 23, "I am the Lord your God, which have 
 separated you, meaning the elect, His people, 
 from other people, i. e. the non-elect, I the 
 Lord am holy and have severed you from 
 the other people, that you, i. e. the Elect, 
 should be mine," Levit. xx. 24, 26. " The 
 holy seed have mingled themselves with the 
 people of those lands, z. e, different from the 
 holy seed," Ezra, ix. 2, '^ A seed shall serve 
 Him," Psal. xxii. 22, 23. ^^ The seed of the 
 wicked, or wicked one, shall be cut off," Psal. 
 xxxvii. 28, " A seed of evil doers," Isa. i. 4, 
 " A generation of vipers," Luke and John, iii. 
 7, " The Lord said, go and tell this people, 
 i. e. the seed of the serpent, hear ye indeed 
 and understand not, and see ye indeed, but 
 perceive not — make the heart of this people 
 fat, and make their ears heavy, and shut their 
 eyes, lest they see with their eyes, and hear 
 with their ears, and understand with their 
 heart, and convert and be healed," Isa. vi. 
 9, 10, " He Christ, shall see His seed," 
 
48 
 
 Isa liii. 10, "The seed, which the Lord hath 
 blessed," Isa Ixi. 9, " They are the seed of 
 
 THE BLESSED OF THE LORD," Isa. Ixv. 3, "I 
 
 had planted thee wholly a right seed," Jer. ii. 
 27, i.e. Christ and His Church as one in 
 Him, ye are the Children of the prophets, 
 and of the Covenant, which God made with 
 our Fathers, saying unto Abraham, and in 
 thy seed shall all the kindreds of the earth be 
 blessed," Acts iii. 25. "Being born again, 
 not of corruptible seed, but of incoiTuptible, 
 by the word of God, which liveth and abideth 
 for ever," 1 Pet. i. 23. Blessed be the God 
 of Israel for he hath visited and redeemed 
 His people (not all manlcind) and hath raised 
 up an Horn of Salvation, (i. e. Christ) for 
 us, not all men, in the House of His servant 
 David, (i. e, Christ the ante-typical 
 David,) to give knowledge of Salvation unto 
 His people, i. e. members of His own body 
 the Church only, by the remission of their sins 
 through the tender mercies of our God, 
 whereby the day spring from on high hath 
 visited us, to give light to them, that sit in 
 darkness and in the shadow of death, to guide 
 our Feet into the way of peace," Luke i. 68, 
 69, 77, &*c. By the Lord so frequently and 
 
49 
 
 exclusively speaking of his people as my 
 people a people, the people formed for him- 
 self with peculiar delight : and of another 
 people, which are not his people, whom he 
 denominates, " people of his wrath," Isa. x. 
 6 ; ^' whom the Lord smote mth blindness," 
 2 Kings, vi. 18 ; " Pharoah was raised up to 
 oppress his people," Rom. ix. 17; ''the 
 people against whom the Lord hath indigna- 
 nation for ever," Mai. i. 4. 
 ( I 1^ I BELIEVE, that the seed of the serpent, or 
 devil in that form, are distinctlv born into this 
 world as devils incarnate in the flesh, apparently 
 like the spiritual seed, by the multiplied con- 
 ception of the woman, as a punishment for her 
 disobedience. Gen. iii. 16, possessing a natural 
 body, in the flesh, a natural life or soul, merely 
 in the blood of that body, and an immortal soul, 
 but no holy spiritual life, principle, or faculty 
 capable or susceptible of being quickened or 
 regenerated. " The Lord, and the Lord 
 only, knows them, that are his," 2 Tim. ii. 19. 
 To THE Serpent, i. e. the devil in 
 that form, God said. Gen. iii. 15, "I will 
 put enmity [observe God put it] between thee 
 and the woman, and between thy seed and 
 her seed,^' unquestionably as two distinct 
 
 D 
 
50 
 
 seeds, like the tares and the wheat, as be/ore 
 
 observed. The Lord said Mat. xiii. 30, 
 
 " let both grow together until the harvest, 
 
 and in the time of harvest, I will say to the 
 
 reapers, gather ye together, first the tares, 
 
 and bind them in bundles to burn them, but 
 
 gather the wheat into " my barn :** and in 
 
 the 39th and following verses, the Lord 
 
 adds by way of explanation, " The harvest 
 
 is the end of the world, when the Son of 
 
 Man, who sowed the good seed, shall send his 
 
 Angels, tlie reapers, to gather out of his 
 
 kingdom all things, that offend, and them 
 
 which do iniquity, and shall cast them into a 
 
 furnace of fire : there shall be Availing and 
 
 gnashing of teeth — then shall the righteous 
 
 (i. e. the spiritual seed standing in the imputed 
 
 righteousness of Christ their head ; shine 
 
 forth as the Son in the Kingdom of their 
 
 Father." The Lord adds (speaking to the 
 
 serpent). Gen, iii. 15, continued. It i. e. 
 
 the woman s seed, " that Holy thing the 
 
 Son of God," Luke i. 35 ; '' that, which 
 
 was from the beginning, &c." 1 John i. 1, 
 
 pointing to Cbrist and his Church always 
 
 one in him, as part of his body — shall bruise 
 
 thy head, i. e. by an utter vital destruction of 
 
61 
 
 thee and all thij seed, as I take it, and THOU 
 the serpent or devil, slialt bruise liis (Christ's 
 heel, i. e. the members of Christ's bodi/, but 
 not his head at all, or his members vitally, they 
 being preserved in Christ their head, Jude, i, 
 " who shall bruise Satan under our feet 
 shortly," Rom. xvi. 20, and who assured his 
 Apostles, (extending to the Church to the 
 end of time,) " because I live, ye shall live 
 also," John xiv. 19. 
 
 To THE WOMAN GoD Said " I will greatly 
 multiply thy sorrow, and thy conception"^ — 
 not in thy conception, as some would have it, 
 which would be a notorious perversion of the 
 plain positive word of God, correctly trans- 
 lated against its true meaning, and we dare 
 not alter the words of the Bible to suit our 
 own finite views, which are too often founded 
 on the mere natural wisdom or head know- 
 ledge of man, and not agreeable to the 
 wisdom or revealed will of God, which is in 
 a mystery, unless we can clearly by such 
 alteration prove an error in the translation 
 from the original version. 
 
 The multiplying thy conception, as I 
 read the words, clearly mean by the woman's 
 bringing forth the seed of the serpent, in 
 
62 
 
 addition to, and in a multiplied degree, more 
 than the spiritual seed of Christ, and which 
 hath been actually the case from that time to 
 the present, as the punishment for her dis- 
 obedience as before repeatedly remarked. 
 Christ the head and the Church as his body, 
 being one as set up from everlasting, and 
 whose names were written in the Lamb's 
 book of life, i. e. the Bible, could not be mul- 
 tiplied or diminished. " All that the Father 
 gave Christ, he kept and none is lost, but 
 the son of perdition," John xvii. 12. I would 
 again and again repeat, the whole elect or 
 spiritual seed, or offspring, being in the loins 
 of Adam, and them only, when he fell, fell in 
 him, and were implicated and included in the 
 sentence of the broken law — "death," i. e. 
 eternal death, which passed upon all men, 
 for that all have sinned." Death reigned 
 from Adam to Moses even over them, that 
 had not sinned after the similitude of Adam's 
 transgression, 7vhich in him was an original 
 SIN ; but in them the mere fruits and effects 
 of his ORIGINAL SIN as being corrupted 
 therewith, Rom. v, 12, 14, consequently the 
 spiritual seed, as well as the multiplied seed, 
 were both alike born in sin, in the flesh, the 
 
63 
 
 children of wrath. The seed of the serpent 
 or devil, who was a fallen Angel before 
 Adam's creation, could not fall in Adam, but 
 were initiated and born fromEve, as a spurious 
 multiplied offspring afterwards, and never 
 before had any being or life in liim or the 
 least particle of holiness, Avhich could be lost. 
 
 I HUMBLY PRESUME but, aS tllis is UOt 
 
 revealed, I merely submit it for the considera- 
 tion of God's dear children, beseeching the 
 Holy Ghost not to permit them to be led into 
 error, by this or any other of my observations 
 that piior to JEHOVAH'S setting up Christ 
 as the elect head of his elect body, the Church, 
 and the Church in Union with him as mem- 
 bers of his body, that satan and all the 
 fallen Angels, were Holy 8pirirts, and not 
 being chosen among the elect body in Christ 
 that they were filled with envy and jealously, 
 and " made war in Heaven, and were over- 
 come, and cast out," Rev. xii. 7, 8, 9, and 
 when they fell, " they were reserved in ever- 
 lasting chains, under darkness, unto the 
 judgment of the great day," Jude 6, And 
 that Satan going about as a roaring lion 
 to and fro the earth, seeking whom he 
 may devour, 1 Pet. v, 8 — i, e, by God's per-^ 
 
54 
 
 mission, as was the case with, Joh. i. 6 to 12, 
 and Peter, John xiii. 38, and xviii. 1 7, 25, 
 27 ; and not by his own will or power — availed 
 himself in tempting the mutable will of 
 Adam, in the form of a serpent : and as it 
 was not probable, that he could succeed in 
 further temptations in that form, after God's 
 curse pronounced against him and Eve, Gen. 
 iii. 15, 16, IT PLEASED JEHOVAH to create 
 a certain portion of the seed of the serpent, 
 in the flesh, by a multiplied conception through 
 the flesh of the woman in the time-state. — 
 N.B. God himself declares "he made the 
 wicked for the day of evil," Pro v. xvi. 4, and 
 " he created the waster to destroy," Isa. liv. 
 16. So that by assuming the like form and 
 habits in the flesh, as the seed of the woman, 
 N.B.^God made of one blood all nations of men 
 (i. e. born naturally in the flesh, not spiritually) 
 to dwell on the face of the earth, and hath 
 determined the times before appointed, and 
 the bounds of their habitation," Acts xvii. 2Q 
 and the same body and blood as the children 
 
 of the kingdom tliey the seed of the serpent 
 
 in this form could more easily, and success- 
 fully accomplish their crafty devices, tempta- 
 tions and delusions, whereby to plunge the 
 
65 
 
 woman's seed, the Church in the time-state, 
 in ruin, misery, and despair, as the grand 
 foundation of JEHOVAH\S justice, mercy, 
 LOVE, GRACE and GLORY in giving his Son, 
 and of Christ's love, grace and glory, in 
 coming to redeem his spouse the Church, from 
 the ruins of the fall, and to effect the most 
 wonderful and mysterious work of redemp- 
 TiONand SALVATION by his obedience, suffer- 
 ings, death, resurrection and ascension, which 
 was accepted by Jehovah, as an atonement and 
 sacrifice of more value than "double for all 
 her sins," Isa. xl. 2, read thel6th of Ezekiel, 
 setting forth the unparalleled love to his Cliurch 
 under the figure of an infant in his blood. 
 
 It should be observed, that Christ was 
 the nature head of all mankind, not only of 
 Adam, and all the Church in his loins, but 
 also of the seed of the sei-pent by the multiplied 
 conception of the woman -, for " by him were 
 all things created that are in Heaven, and that 
 are in the earth, visible and invisible, whether 
 they be thrones, or dominions, or principalities, 
 or powers, all things were created by him and 
 for him, and he is before all things; and by him 
 all things consist : and he is the head, (i. e. the 
 Grace or spiritual head of his body, the 
 Church," Col. i. 15 to 18. "God created 
 
56 
 
 all things by Jesus Christ," Eph. iii. 9. 
 " O Lord ! thou hast created all things, and 
 for thy pleasure they are, and were created," 
 Rev. iv. 11. All beings and things in 
 Heaven, eartli, and hell, live, move, and 
 have their being in through and from Jesus 
 Christ. 
 
 The earth was cursed for the sin of 
 Adam, and Jesus Christ redeemed the 
 same from the curse ; and the seed of the 
 sei-pent have equal benefits and enjoyments 
 of the fruits, &c. so redeemed, and appearing 
 to enjoy, and actually possessing much greater 
 temporal riches, titles, honors, privileges and 
 benefits, (their portion being only in this life,) 
 Ps. xvii. 14, than the spiritual seed, whose 
 portion is not in this life, Psal. xvi. 5 and 73, 
 26, and cxix. 57, and Lam. iii. 4, and whose 
 lot is to be despised and rejected of men, and 
 to be acquainted with grief, to suffer persecu- 
 tions, and " through much tribulation to 
 enter the kingdom," Acts xiv. 2. " In the 
 world ye shall have tribulations," John xvi. 
 33, " these are they, which came out of great 
 tribulation," Rev. vii. 14. But in the end 
 of the world the seed of the serpent,like the tares 
 will be separated from the wheat, (the spiritual 
 seed), or *' as the Sheep from the Goats," 
 
57 
 
 Matt. XXV. 33, 34, " and be turned Avith the 
 devil into hell," Psal. ix. 17." 
 
 I will not presume to reason or comment 
 on the SOVEREIGNTY of JEHOVAHin setting 
 up one or the other seed, or his predestination 
 or dispensations concerning them, further 
 than to admit, and to be satisfied it was for 
 his own glory, and that satan, sin, death, hell, 
 and all events and occurrences, as well in 
 nature providence as grace, temporal as well 
 as spiritual, are and must be included among 
 the all things before quoted : for it is declared, 
 Rom. viii. 28, " all things work — not shall, 
 hut positively do always — together for good 
 to them that love God, to them who are the 
 called, not all mankind, according to his pur- 
 pose." These are subjects too high for finite 
 faculties to enter on. Read the 38, 39, 40, 
 and 41 chapters of Job, containing Jehovah's 
 expostulations with him, and Job's answer 42 
 chapter " I abhor myself in dust and ashes," 
 and whoever ventures to reason on the sover- 
 eign acts of JEHOVAH, known only to 
 himself, must at last be brought to Job's 
 conclusion. I merely mean to prove beyond 
 contradiction, that throughout the scriptures 
 the two seeds were and ever will be from ever- 
 
68 
 
 lasting to everlasting distinct, the one a holy 
 seed preserved in Christ, and the other, the 
 seed of the wicked one, vessels of wrath fitted 
 for destruction " enemies to God hy wicked 
 works," Col. i. 21, of whom the Lord says, 
 *' bring them hither, and slay them before 
 me," Luke xix. 27. And thus Jehovah's 
 justice and metxy are alike eminently display- 
 ed in the final salvation of the one, and in the 
 final destruction of the other. The Lord's 
 COUNSEL shall stand, and he will do all his 
 pleasure, Isa. xlvi. 10. " according to the 
 good pleasure of his will, to the praise of the 
 glory of his grace, according to his good 
 pleasure, wliich he hath purposed in himself," 
 Eph. i. 5, 6, 9. 
 
 The difference of the two seeds were very 
 soon proclaimed and made manifest. The 
 Virgin Mary was of the seed of Abraham, 
 Isaac and Jacob, according to the promise, 
 Rom.ix. 8 and Gal.iii.29 and iv. 28, and from 
 her as a pure virgin by the overshadowing of 
 the Holy Ghost, siudnot by human means, 
 Christ the promised seed of the woman was 
 born. Gen. iii. 15: and all the Church 
 as one in him spiritually are brought forth 
 naturally in the flesli, but spiritually preserved 
 
69 
 
 a holy seed, and not affected by their fall in 
 Adam in the flesh. Cain, (Eve's first bom) 
 was evidently the seed of the serpent, i, e, the 
 DEVIL by a multiplied conception, that wicked 
 one," 1 John iii. 12, who was a murderer 
 from the beginning, and from enmity slew his 
 brother. The Lord had respect unto Abel 
 to his person, as one of the spiritual seed or 
 members of Christ's mystical body, as bom 
 of the woman by natural generation, and con- 
 sequently to his offering, which was made " by 
 faith in the promised seed," Heb. xi. 4, which 
 " faith is the gift of God," Eph. ii. 8. Abel 
 by some is considered to be a twin brother of 
 Cain, " again she (Eve) bare his brother, 
 (i. e, in the flesh) Abel," Gen. iv. 2, and it is 
 imagined, that at the time, when Abel present- 
 ed his offering of a Lamb, he was regenerated 
 and taught by the Holy Ghost to view 
 Christ by the eye of faith, as the Lamb slain 
 before the foundation of the world, Heb. xii. 4. 
 and that the Lord testified his acceptance of 
 his offering by consuming liis sacrifice by fire 
 from heaven : which gave the offence to Cain^ 
 see 1 vol. of Pierce's sermons on 1st epistle of 
 John, sermon 42. But to Cain, to his 
 person, and consequently to his offering, he 
 
60 
 
 had not respect : no reason is given, but it 
 may be imagined, that it was because he was 
 the seed of the serpent, and having no saving 
 faith given to him his offering was merely in 
 his own personal righteousness, which by the 
 following scriptures could not be acceptable to 
 God, Tit. iii. 5, 6, " not by works of right- 
 eousness, which we have done, but according 
 to his mercy he saved us by the washing of 
 regeneration, and by the renemng of the 
 Holy Ghost," also Eph. ii. 8, 9, 10. '' By 
 Grace are ye saved, through faith, and that 
 not of yourselves : it is the gift of God ; not 
 of works, lest any man should boast, for we, 
 t. e. the Saints, are his workmanship), created 
 in Christ Jesus unto good works, which God 
 hath before ordained, that we should walk in 
 them'' 
 
 IsHMAEL and Isaac were clearly two 
 distinct seeds ; "the former as the son of 
 the bond woman, born after the flesh, Rom. 
 ix. 8, was to be cast out, and could not be 
 heir witli the Son of tlie free, born after the 
 spirit, Gal. iv. 3 : nevertheless the Lord told 
 Abraham, " he had blessed Islimael (i. e, 
 temporally), and would make him a great 
 nation ; but his covenant and promise was 
 
61 
 
 with Isaac, and his seed/' Gen. xvii. 20. 2U 
 Sarah said to Abraham, cast out tliis bond 
 woman, and her son ; for the son of the bond 
 woman shall not be heir with my son, even 
 Avith Isaac ; and God said, in Isaac shall thy 
 seed be called, and also of the son of the 
 bondwoman will I make a great nation, because 
 heis thy seed, Gen, xxi. 10, 12, 13, 17, 18, 
 19, 20. Now we, brethen, as Isaac was, are 
 the children of promise. Gal. iv. 28. From 
 the Holy Ghost's own words by Saint 
 Paul, " If ye be Christ's, then are ye 
 Abraham's seed and heirs, according to the 
 promise,'' Gal. iii. 29 : it must be understood, 
 that Ishmael, as the son of the bond woman 
 being cast out, and not being Christ's could 
 not be Abraham's ^Qedi according to the promise. 
 It is possible with God, that the Seed of the 
 Serpent, as well as the spiritual seed of 
 Christ, may as two distinct seeds pass from 
 the man through the woman, and be conceiv- 
 ed by her, the one as her own seed, and the 
 other as the multiplied conception of the seed 
 of the Serpent. As this however is not re- 
 vealed, it must to the end of time remain a 
 most wonderful and incomprehensible mystery 
 far beyond the mere reason of the natural 
 
 E 
 
62 
 
 man : yet not more so, than many other of 
 Jehovah's more simple disj^ensations : there- 
 fore I pray, that what I have presmned to 
 state, which seems so very mysterious, and 
 may he much questioned on that account, may 
 he no further regarded, than that the wisdom 
 of God is in a mystery, 1 Cor. ii. 7, &c., and 
 that his thoughts and ways are not ours, 
 Isa. Iviii. 8. 
 
 Jacob and Esau must also he clearly 
 understood to he two distinct seeds, the former 
 as horn of the woman, hy natural generation, 
 the latter passing through her by a multiplied 
 conception ; for the Lord said to Rebecca, 
 " two nations are in thy womb, and two manner 
 of people shall he separated from thy bowels, 
 (^c." as before quoted. Gen. xxv. 23. The 
 Lord by the Prophet Malachi also declared, 
 " he loved Jacob and hated Esau," Mai. i. 
 2, 3. No reason is given, but it must be as 
 before remarked of Cain and Abel. The 
 Holy Ghost by his inspired penman the 
 Apostle Paul, says, " they are not all Israel, 
 i.e. the spiritual seed of Christ , — which are of 
 Israel, — i, e. of the Jewish nation ; neither 
 because they are the seed of Abraham — i. e, 
 including both seeds passing on in ordinary 
 
63 
 
 generation, the one naturally, and the other 
 by multiplied conception, — are they all children 
 but in Isaac shall thy seed — i. e. Christ the 
 promised seed, and the Church in him, be 
 called," Rom. ix. 6, 7 : ^^ not seeds as of 
 many, but as of one, and to thy seed, which 
 is Christ, were the promises made — i. e. as 
 the head of his body, the Church, and includ- 
 ing all his members as one in him, Gal. iii. 
 16. "They, which are the children of the 
 flesh, as was Ishmael, these are not the children 
 of God : but the children of promise — cer- 
 tainly not including the seed of the Sejyent, 
 merely the children of the flesh, accounted for 
 the seed, i, e, the promised seed, for this is the 
 word of promise, at this time will I come, 
 and Sarah shall have a son, and not only 
 this, but when Rebecca also had conceived 
 by one, even by our father Isaac, for the 
 children not being yet born neither having 
 done any good or evil, that the purpose of 
 God according to election might stand — not 
 of works, but of him that calleth, i. e. God 
 according to Ms own sovereign, incomprehen- 
 sible mysterious will, known only to himself, 
 and according to his own good pleasure, it 
 was said unto her, the elder shall serve the 
 
64 
 
 younger, Adam was the elder or first man in 
 nature, and Christ was the younger, the 
 second man the Lord from Heaven, when he 
 appeared in his incarnate state, in grace, 
 1 Cor. XV. 47 — " as it is written Jacob have I 
 loved, and Esau have I hated." Read through 
 this 9th of the Romans, and the two next 
 chapters, which very fully treat of the two 
 distinct seeds, and of the sovereignty of 
 JEHOVAH in choosing the one people as 
 the true seed of the woman, born after the 
 spirit. Gal. iv. 24, and their safety in Christ 
 as vessels of mercy afore prepared unto glory 
 Rom. ix. 23, and rejecting the other born after 
 the flesh, and merely passing through the 
 flesh of the woman by a multiplied concep- 
 tion," as vessels of wrath fitted for destruction. 
 The Lord chose twelve discij)les, and de- 
 clared, of course knowing it before lie chose 
 them, that one of tliem was a devil, and 
 should (positively sJiould) betray him, John 
 vi. 70, and Mat. xxvi. 21 : but the other 
 eleven did not know or suspect, who was 
 meant. Judas preached and seemed as holy 
 and enjoyed, and partook of the same privi- 
 leges, and seeming love and kindness of 
 Christ by having his feet washed and par- 
 
65 
 
 taking of the Lord's supper, as the others, 
 until Satan entered into him, clearly proving 
 that the eleven other disciples were different, 
 and not devils : and they afterwards *^ received 
 the gift of the Holy Ghost," John xxiv, 22, 
 and were endowed with pov/er from on high, 
 Luke xxiv^ 49. All the covenants in the 
 Bible, [and Christ the Son of God, as God- 
 man Mediator was the substance and guarantee 
 of the same] were made to the promised seed, 
 i. e, Christ and all the members of his body, 
 the Church, as one in him ; for Christ and 
 his body, the Church are one, and must never 
 be considered distinct or separate, every indi- 
 vidual member is a partaker vvith Christ, as 
 the head, of all the covenant and sure mercies, 
 benefits and blessings in grace and glory of 
 his life of obedience, his holiness, sufferings, 
 death, resurrection, ascension, and priesthood 
 as Sons of God and Joint Heirs with Christ, 
 and are as holy as Christ himself is holy, 
 and perfect and compleat in him in the sight 
 of GOD THE FATHER, " without spot or 
 wrinkle, or any such thing," Eph. v. 27. 
 See God's covenant with Noah, Gen. vi. 
 18, with Abraham, Gen xii. 1, 2, 3, ditto xv. 
 4, 5, 18, ditto xvii. 1, 2, 3 to 17, ditto xxii. 
 
6d 
 
 16, 17, 18, ditto xxvi, 2, 3, 4, 5, with Isaac, 
 Gen. XXV. 28, with Jacob, Gen. xxviii, 13, 14 
 15, with ditto, xxxv. 9, 10, 11, 12. The 
 Law, or the covenant of works, given to 
 Moses, Exod. xx. 1, &c., could not make 
 void or disannul the covenant made with 
 Abraham, 430 years before. Gen. xii. 1,2, 3, 
 before referred to, that it should make the 
 promise of none effect. As many, as are of 
 the works of the law, are under the curse ; 
 for it is written, cursed is every one, that 
 continueth not in all things, which are written 
 in the book of the law, to do them — but no 
 man is justified by the deeds of the law, by 
 tJie deeds of the law there shall no flesh be 
 justified : the just shall live by faith, " i. e, 
 in the atoning blood and righteousness of the 
 Lord Jesus Christ, and there is no other 
 name, whereby we must be saved," Acts iv. 
 12, this faith is the gift of God bi/ the power- 
 ful and quickenin(j/ wfluences of God the 
 Holy Ghost, and cannot be acquired by human 
 means of man's own righteousness, and is 
 unto and uj^on all them, that believe, (none 
 can believe, unless faith is given to them,) 
 and wliatsoever is not of faith is sin : for 
 there is no difference, for all have sinned, 
 
67 
 
 and come short of the gloiy of God ; we are 
 justified freely by God's grace, free unmerited 
 sovereign grace through the redemption, that 
 is in Christ Jesus, Rom. iii. 20, 22, 23, 24, 
 28 — read the 20th chapter of Ezekiel, which 
 most awfully sets forth the repeated perverse- 
 ness and rebellions of the liOrd's Israel in 
 Egypt, and in the wilderness, and also of 
 their children, and the Lord's repeated threat- 
 nings to destroy them ; but his greater and 
 more condescending love, sparing mercy, and 
 superabounding grace, which he wrought for 
 his name's sake, verse 25 : the Lord says 
 (they are his positive words) " I gave them 
 also statues, that were not good, and judg- 
 ments, whereby they should not live," meaning 
 the law or ten commandments, which no person 
 ever did, could, or can keep, save the God- 
 man, the Lord Jesus Christ, who made a per- 
 fect obedience thereto, and fulfilled every 
 tittle of the same, and magnified the same, 
 and made it honorable, and brought in an 
 everlasting righteousness, in which by his 
 imputation thereof to his Clmrch and people, 
 they stand everlastingly justified from all 
 sin, holy and Avithout blame before God in 
 love, Eph. i. 4, " for he hath put away sin by 
 
68 
 
 the sacrifice of himself, and is the end of the 
 law for righteousness to every one, that believ- 
 eth/' Heb. ix. 26 and Rom. x 4, to none else. 
 Take notice, that notwithstanding the dis- 
 obedience of his people, the Lord promises 
 in the same chapter of Ezekiel, verses 34 to 
 45 to bring them out of the people, (meaning 
 the non-elect or seed of the Serpent,) and 
 gather them out of the countries, wherein 
 they were scattered, " (he that scattered 
 Israel will gather them," Jer. xxxi, 10) with 
 a mighty hand, &c., and would bring them 
 into the wilderness, and there would plead 
 with them face to face, and causLO them to 
 pass under the rod, and bring them into the 
 bond of the covenant ; and would purge out 
 from among them the rebels, and them that 
 transgress against him, (Christ himself) : 
 he would bring them (the rebels, ^x.) forth 
 out of the country, wliere they sojourn, and 
 they (the rebels, ^c.) shall not enter into the 
 land of Israel, Note also 46, and following 
 verses, wherein the Lord denounces his de- 
 struction of the wicked ? JEHOVAH made 
 a new covenant with his people, not the cove- 
 nant with Moses, (i. e. of works), which ihey 
 brake — but by writing his law in their hearts. 
 
and lie declared (he undertalces for them) they 
 should be certainly his people, and he posu 
 tively would he their God, &c. see Jer. xxxi. 
 31, &c. and xxxii. 37, &c. andEzekiel, xxxvi. 
 24, &c. The Lord's gracious promises to 
 his people are continued, Jer. 33. 
 
 All the offerings and sacrifices &c. 
 FOR SIN set forth in the Old Testament, as 
 types and shadows — they all point to Christ 
 as the substance, and to his doing and dying 
 in his Mediatorial character for the redemption 
 and salvation of his church and people, as set 
 forth fully in the New Testament. The Old 
 Testament, and the Psalms more especially, 
 shew forth from a thousand to five hundred 
 years before Christ's Incarnation, by the 
 Prophets, and holy men of old, as they were 
 moved by the Holy Ghost, the particulars of 
 Christ's birth, life, ministry, persecutions, 
 trials, humiliations, sorrows, sufferings, death, 
 resurrection, ascension, and intercession ; and 
 all the events and dispensations concerning 
 his Church in the time-state, fully and mi- 
 nutely, as all past and having all actually 
 taken place, and our glorious Christ God- 
 Man Mediator in Person, by himself and 
 by his Evangelists and Apostles, so explains 
 
70 
 
 and confirms the same in the new : this can 
 only he reconciled to our finite understanding 
 by the contemplation, that Jesus Christ is 
 THE SAME yesterday (i. e. before the creation 
 of the world) to day (that is during all the 
 time-state or abode of his Church and people 
 on the earth) and /or ever (i. e, after the end 
 of this world to all eternity :) so that all 
 THINGS, past present and to come, are in the 
 omniscient omnipresent and incomprehensible 
 mind of JEHOVAH, beheld and considered 
 as one eternal now. All the promises of 
 the Bible are all covenant promises yea and 
 AMEN IN Jesus Christ to THE GLORY 
 OF GOD THE FATHER and belong to 
 the Church exclusively as part of his mystical 
 Body : woes throughout the scriptures are 
 pronounced against the Reprobate, the ene- 
 mies of Christ and his Church, 
 
 All the Epistles in the New Testament 
 are expressly and exclusively addressed to the 
 Church of Christ, and not to all mankind, 
 see Rom. i. 7, " To all &c. beloved of God, 
 called to be Saints," &c. 1 Cor. i. 2, " Unto 
 the Church of God sanctified," &c. all the 
 other epistles are dedicated in like manner. 
 The natural Man, as well as the elect 
 
71 
 
 or spiritual seed in their naturally dead fallen 
 state before regeneration, as likewise the non- 
 elect or seed of the Serpent, heing both alike 
 born in the flesh in sin, " cannot understand 
 the things of God ; thej are foolishness to 
 him, neither can he know them, because they 
 are spiritually discerned." The wisdom of 
 man, i. e. the natural man in an unregenerate 
 state, is foolishness with God ; and the wisdom 
 of God. i. e. the hidden spiritual wisdom, which 
 is in a mystery, is foolishness with man, 1 Cor. 
 i. 1 7 to the end, and read the second chapter. 
 *' The natural man in an unregenerate state is 
 careless and dead in sin, but when and if 
 quickened by regeneration he is dead to sin,and 
 can no longer continue therein, and is alive 
 unto GOD THROUGH Jesus Christ our 
 Lord," Rom, vi. 11. The difference between 
 the j^r5^ birth in nature as a child or descend- 
 ant of Adam and of the second spiritual birth 
 in grace, as a new born child of God, is this : 
 the Infant born in nature is wholly passive 
 and unconscious of its birth ; but so soon as he 
 feels a sense of life, he finds himself helpless, 
 and cries in great want and distraction, until 
 he is brought to taste its mother's milk, whereby 
 he is satisfied, thrives and grows, pursuing from 
 
72 
 
 his infancy the desires and gratifications of his 
 sinful fallen nature, fleshly appetites, lusts, pro- 
 pensities, and passions, so far as the common 
 habits and decency of society, the rules of 
 morality, and the laws of Ids country allow 
 him, living without God in the world, having 
 no fear of God before his eyes, or rather in -his 
 heart, wliich is virtually or constitutionally all 
 sin and totally corrupted therewith, and at 
 enmity against God by wicked works, living 
 and deligliting in the service and drudgery 
 of satan ; and melancholy to relate in some 
 instances he goes so far as to bid defiance to 
 all morality or justice, and suffers death by 
 the laws of his country ; or which is more 
 awful, he lays violent hands on liis own life : 
 BUT if he escapes, and dies in a natural or 
 unregenerated state — even although to all 
 appearance in the sight of man (or as he may 
 fancy in himself,) he may have lived a moral, 
 useful, and religious life, giving alms, doing 
 good and kind acts, &c. yet nevertheless he 
 is eternally lost. This, however cnvj'ul it may 
 seeyn, and it must and ever rvill be so to every 
 natural unregenerated mind, and cannot he 
 oiherrvise, the Cliildren of God feel bound to 
 and do believe ; see 8rd of John wlierein 
 
73 
 
 Christ by a double verily told Nicodemus, 
 that " except a man be born again, lie cannot 
 see the kingdom of God, ^. e. by any works 
 of righteousness of his own — and he repeats, 
 ye must be born again," &c. 
 
 But, when the Child of God is born 
 ag£ftn or regenerated, and his dead spirit or 
 piinciple, like a candle put out as before 
 noticed, preserved and hid with Christ in 
 GOD, is quickened and made alive in the day 
 of God's power, he like the infant in nature 
 is equally as unconscious and passive in his 
 spiritual birth, and is quite as helpless ; but so 
 soon as he feels a sense of spiritual life, and 
 is alarmed by the dreadful horrors of his lost 
 state, by reason of sin, and his utter ruin there- 
 by, and finds no safety or possible rescue from 
 eternal death and the wrath to come, he like 
 the child in nature cries also with great dis- 
 traction, until by the blessed spirit's influence 
 he is pointed to the Lord Jesus Christ and 
 to Ms blood and righteousness for salvation, 
 and is enabled to taste the milk of the word, 
 to suck the breasts of consolation, and to find 
 that the Lord is gracious, when by feeding 
 thereon and growing thereby he becomes to 
 know and trust to and delight in Christ, as 
 
74 
 
 the Christ of GOD, and as his mediator, 
 saviour, surety, redeemer, and only hope of 
 pardon, peace, and salvation, through the 
 hlood of his cross in tliis life, and that which 
 is to come, and instead of loving and follow- 
 ing the impulse and propensities of his original 
 sinful nature in the flesh, his desires and 
 affections are vvliolly spiritual after Christ, 
 and hy the renewed teaching of the Holy 
 Ghost, and hy his gloryfying Christ in his 
 enlightened mind, and by hearing and read- 
 ing the scriptures, and hy receiving them into 
 his mind in the love of them, as the truth is 
 in Jesus," Eph. iv. 21, by step and step, by 
 degrees he becomes converted to Christ, find- 
 ing the love of God shed abroad in his heart, 
 and increasing in the wisdom, knowledge and 
 love of God the Father Son and Holy 
 Ghost, hating what in his natural unregen- 
 erated condition he loved ; and delighting in 
 and loving what in that state he hated ; and 
 thus he finds himself a new creature, " old 
 things are passed away, and all things are 
 become new," 2 Cor. v. 17 ; and henceforth he 
 lives a life of faith on the Son of God, trusting 
 wholly in the righteousness of God by faith of 
 Jesus Christ, Rom. iii. 22, ditto iv. 13, 
 
75 
 
 ditto ix. 30, to tlie end, and x. 1, &c. Gal. ii. 
 21, and iii. 21, Phil. iii. 9, Tit. iii. 5, with a 
 hap2)y confidence and assurance of his safety 
 and UNION with Christ, and of being a par- 
 taker of the divine nature, and of all the benefits 
 and blessedness of Christ's redemption, justi- 
 fication, and salvation, always devoted to his 
 service, and to the praise of the glory of his 
 grace, living, walking and rejoicing in the 
 spirit, having no confidence in the flesh, and 
 resting satisfied, " that to live is Christ, and 
 to die is gain." Phil. i. 21. It is asserted by 
 many, that they remember the time place and 
 evidences of their regeneration ; but tliis is 
 most clearly incorrect, for the reasons before 
 given, that such person at that moment is as 
 a mere new born infant in nature : such tokens 
 &c. most assuredly are blessed evidences of 
 CONVERSION 01 growth in grace, by the testi- 
 mony or teaching of the Holy Ghost after 
 regeneration, which is solely his own sovereign 
 work in the soul : and many timid poor souls 
 are apt to write bitter things against themselves 
 because they cannot trace from any particular 
 date or circumstance any proof of regeneration: 
 thus regeneration and conversion, (the former 
 preceding the latter,) are often erroneously 
 
76 
 
 confouuded together as one and the same act. 
 When the disciples asked the Lord why he 
 spake to the multitude in parahles? he 
 answered, " it is given to you to know the 
 mysteries of the kingdom of Heaven, but to 
 others it is not given, lest they should see 
 with their eyes, and hear with their ears, and 
 should understand with their heart, and I 
 should heal them," Mat. xiii. 11, 15; Mark 
 iv. 11, Lukeviii. 10, John xii. 40. *^ The 
 election hath obtained it; but the rest are 
 blinded, God hath given them the spirit of 
 slumber, eyes that they should not see, and 
 ears that they should not hear," Rom. xi. 7, 8, 
 Isa. vi. 9. "The Lord sent them — the same 
 seed of the serpent or non-elect — strong delu- 
 sions, that they should believe "a lie, that they 
 all might be damned, who believe not the 
 truth, but had pleasure in unrighteousness, 
 but we are bound to give thanks alway to God 
 for you, brethen, beloved of the Lord ; 
 because God hath from, the beginning chosen 
 you to salvation, through sanctification of the 
 spirit and belief of the truth, whereunto he 
 called you by our gospel," 2 Thes.ii. 11 to 14. 
 " If the Prophet be deceived, when lie hath 
 spoken a thing, / the Lord have deceived 
 
77 
 
 that Prophet, and I will stretcli out my hand 
 U23on liim, and will destroy him from the 
 midst of my people," Ezek. xiv. 9. These 
 are very awful scriptures, and not to be recon- 
 ciled to the finite reason of man, therefore 
 every unregenerate man will totally reject or 
 misinterpret them : but they are the plain 
 and positive words of God, and not to be 
 questioned, but believed. Behold, I lay in 
 Zion, i. €. the Church, a chief comer stone, 
 (i. e. Christ) elect precious, and he, that 
 believeth on him, shall not be confounded ; 
 unto you therefore, that believe, he is precious 
 to none else. Faith, as before remarked, is the 
 gift of God : and none can believe, except 
 that faith is imparted by the Holy Ghost; and 
 which the natural or unregenerate man can 
 by no means apprehend or receive : " but 
 unto them, which are disobedient, he Christ 
 is a STONE of stumbling, and rock of offence, 
 even to them, which stumble at the v/ord, 
 being disobedient, whereunto they — i. e, 
 the non-elect, which stumble at the word, 
 (and Christ is the word of God,) rvere 
 appointed : but ye (^the elect or spiritual seed) 
 are a chosen generation, a royal priesthood, 
 an Holy nation, a peculiar people, that ye 
 
78 
 
 should shew forth the praises of him, who 
 hath called jou out of darkness, (L e. a 
 natural state in unregeneracy) into his mar- 
 vellous light — i. e. the light of the knowledge 
 of the GLORY OF God, in the face or person 
 0/ Jesus Christ bg regeneration, 2 Cor. iv. 
 6 ; which in time past (in an unregenerate 
 state) were not a people ; hut are now heing 
 quickened or regenerated, the people of God > 
 which had not, being unregenerated obtained 
 mercy ; hut now being regenerated have 
 obtained mercy," 1 Pet. ii. 6 to 10. " The 
 Lord said to Moses I will have mercy, on 
 whom I will have mercy, and I will have 
 compassion, on whom I will have compassion : 
 so that it is not of him, that willeth (as much 
 as to say no person can of himself or in his 
 own strength will any thing), nor of him that 
 runneth, but of God, that sheweth mercy : 
 for the scripture said unto Pharoah, even 
 for this same purpose have I raised thee up, 
 that I might shew my power in thee ; there- 
 fore hath he mercy, on whom he will have 
 mercy, and whom he will he hardeneth,'* 
 Rom. ix. 15, 16, 17, &c. "The Lord turned 
 their heart, the non-elect, to hate his people," 
 Psal. cv. 25 ; " If our gospel be hid, it is hid 
 
79 
 
 to them tliat are lost;, in whom tlie God 
 of this world, i. e, the devil, hath blinded 
 the minds of them, which believe not, lest the 
 light of the GLORIOUS gospel of Christ 
 WHO is the image of god, should shine 
 into them," 2 Cor, iv. 34. " The promise is 
 to you and your children, and to all, that are 
 afar off, even as many, as the Lord our God 
 shall call," not one more ^* as many, as wei^e 
 ordained into eternal life, believed ;" not one 
 more, Acts ii. 39, 47. " At that time thy 
 people shall be delivered, every one, that 
 shall be found written in the book,'"' Dan. xii. 
 1. " The wicked shall be turned into hell, 
 and all the nations, that forget God," Ps. ix 
 16, 17. "The wicked is reserved for the 
 day of destruction : they shall be brought 
 forth to the day of wrath," Job xxi. 30. 
 " The Lord hath made all things for himself, 
 yea even the wicked for the day of evil," 
 Prov. xvi. 4. " The caudle of the wicked 
 i, e, his mere natural light shall be put out," 
 Prov. xxiv. 20. " The wicked are like the 
 troubled sea, when it cannot rest, whose 
 waters cast up mire and dirt, there is no peace 
 saith my God, to the wicked," Isa. Ivii. 20, 
 21, " when the wicked spiing up as the grass. 
 
80 
 
 and when all the workers of iniquity do 
 flourish, it is, that thej shall be destroyed for 
 ever ; for lo ! thine enemies, O Lord ! for 
 lo ! thine enemies shall peiish," Psal. xcii. 7, 
 9. '* Upon the wicked the Lord shall rain 
 snares, fire, and brimstone, and an horrible 
 tempest, this shall be the portion of their 
 cup," Psal. xi. 6. '^ The dregs of the cup of 
 wrath — all the wicked of the earth shall wring 
 them out, and drink them — all the horns of 
 the wicked also will I cut off ; and the horns 
 of the righteous, i. e. those standing in and 
 possessing by faith the imputed righteousness 
 of Christ, (who was the only righteous man 
 in himself, and there is no other righteousness 
 or name, whereby we can be saved) Acts iv. 
 12; "shall be exalted," Psal. Ixxv. 8, 10. 
 *^ The curse of the Lord is in the house of 
 the wicked," Prov. iii. 33, 38. The expecta- 
 tion of the wicked shall j^erish," Prov. x. 28. 
 " The Lord will keep the feet of his saints, 
 and the wicked shall be silent in darkness, for 
 by strength shall no man prevail : the adver- 
 saries of the Lord shall be broken in pieces : 
 out of Heaven shall he thunder upon them : 
 the Lord shall judge the ends of the earth and 
 he shall give strength to his king, i.e. Christ, 
 
81 
 
 and exalt the horn ofhis anointed, i.e.CHRiST," 
 1 Sam. ii. 9, 10. " The Lord hated Esau, 
 and laid his mountains waste for the dragons 
 of the wiklerness — Edom saith, we are impov- 
 erished, but we will, (meaning in their own 
 strength,) return and build the desolate places: 
 thus saith the Lord ! they shall build, but I 
 will throw down, and thej shall call them the 
 border of wickedness, and the people, against 
 whom the Lord hath indignation for ever." 
 Mai. i. 3, 4. " And they that dwell on the 
 earth, shall wonder, whose names were not 
 written in the Book of Life from the foundation 
 of the world, when they behold tlie beast, that 
 was and is not." Rev. xvii. 8. The names of 
 the devil and his seed never were written in 
 the Book of Life, as designated in this scrip- 
 ture, and consequently could have no spiritual 
 life, standing, or interest in the loins of Adam 
 or among his posterity, v/hose names only were 
 written in the Book of Life. 
 
 Noah and his family were the only righteous 
 persons, when the fiood came and drowned all 
 the rest of mankind, and Lot only when Sodom 
 and Gomorrah were destroyed. The fore- 
 
 going scriptures, it should be imagined, would 
 strike terror into every heart, and lead every 
 
82 
 
 one seriously to inquire into his own state. 
 The inquiry is "Watchman! what of the 
 night? twice repeated as a voice from heaven,'* 
 Isa. xxi. 1 1 . But certain it is, that no natural 
 unregenerated man will or can regard them, 
 because they are spiritually discerned, 1 Cor. 
 ii. 14. The few following sentences are added 
 for the consolation and encouragement of 
 God's own regenerated children, ^^wlio have 
 the witness of the spirit, that they are his." 
 Rom. viii. 9, 16. See 17th John, " thou hast 
 given him, (Christ) power over all flesh, 
 that he should give eternal life to as 'many, as 
 thou hast given him, (^not one more) while I 
 was with them in the world, I kept them in 
 thy (the Father's) name — those, that thou 
 gavest me — i. e. all the elect members oj Ids 
 own mystical hochj, the Church and none else 
 I have kept, and none of them is lost, but the 
 son of perdition, (Judas, wlio was a devil) 
 that the scripture, (Ps. cix. 8,) maybe fulfill- 
 ed — tliey are not of the world even as I am 
 not of the world — the devil is the prince of 
 this world, Johnxii. 31, and xiv. 30, and xvi. 
 11— FATHER I will, Christ here asserts 
 his own absolute will, power and godhead, 
 that they, whom thou hast given me, (no 
 
83 
 
 more) be where I am, that they may behold 
 my GLORY." verses 2, 12, 16, 20. "I give 
 waters in the wilderness, and rivers in the 
 desert to give drink to my people, my chosen, 
 in Christ as apart of his body, the Clmrch, 
 before the foundation of the world) this people 
 have I formed for myself, they shall shew 
 forth my praise, (the Lord imdertales for 
 ^/iewi^" Isa. xliii. 19, 21. Fear not, little 
 FLOCK it is your FATHER'S good pleasure 
 to give you the kingdom, Luke xii. 32 — not 
 for your merit but according to his own sover- 
 eign will, j)urpose and grace, and you have 
 nothing to do towards it ; it is secured by your 
 union with Christ. " Since hj ms^n^—that is 
 Adam by his^^^all — came death, eternal 
 death, by man — that is Christ the second 
 Adam-Qdjn.e also the resurrection of the dead" 
 when Christ was raised from the dead all 
 the members of his body, the Church, were 
 spiritually " raised with him, and made to sit 
 together in heavenly places in him, as Sons 
 of God and joint Heirs with Christ." Ep. ii. 6. 
 As in Adam all die — by some rendered '^ as 
 many as die" — so in Christ, their elect spirit- 
 ual head, shall all — by some rendered " as 
 many as shall be made alive" i. e, the same 
 
84 
 
 all or as many that died or fell in Adam, and 
 no more, be made alive: the next verse the 14th 
 begins with a great hut, clearly explaining, 
 who the all are, as follows: hut every man,(jioi 
 all mankind) in his own order, ^' Christ the 
 first ixmis(asthe seed of the woman and the head 
 and representative of his hody the CAif re A,) after- 
 wards they that are Christ's at his coming, 
 i, e, all the elect memhers of his hody and none 
 else;' 1 Cor. xv. 21, 22, 23 ; " who will then 
 appear with him in glory,'' Col. iii. 4 ; and 
 thus being all made alive in Christ their 
 Grace Head, the same all, being quickened 
 and so being made alive, and being regen- 
 erated by the influence or power of the Holy 
 Ghost, possess all the benefits and blessings 
 of Christ's atonement, redemption, death, re- 
 surrection, ascension and intercession ; and 
 being one in him, bone of his bone, and flesh 
 of his flesh, they are spiritually as holy as 
 Christ himself and complete in him, kept by 
 the power of God, through faith unto salvation, 
 1 Pet. i. 5, " their chastenings, though griev- 
 ous, shall (positively) yield to them the peace- 
 able fruits of righteousness," Heb. xii. ll,"and 
 " are not worthy to be compared to the glory 
 that shall be revealed in them," Rom. viii. 18. 
 
85 
 
 " The Lord shall preserve them from all evil, 
 he shall preserve their souls : the Lord shall 
 preserve their going out, and their coming in 
 from this time forth and even for evermore," 
 Ps. cxxi, 7, 8. " he shall never leave them, 
 nor forsake them," Heb. xiii. 5. " he shall 
 guide them with his counsel and afterwards 
 receive them to glorj." Fs. Ixxiii. 24. 
 
 I have written very much at large, and I 
 humbly believe scripturally and correctly on 
 this important subject : and if the Holy Ghost, 
 who only can truly separate truth from error, 
 shall graciously be pleased to own and impress 
 the same on the minds of his people, and with 
 that Almighty Lord and Minister of the 
 Church I desire to leave the same: I do trust, 
 that the common ojjinion, that all mankind 
 died or fell in Kj) AM will be satisfactorily proved 
 to be ERRONEOUS : and to him shall be all 
 THE PRAISE, and to whom be Glory for ever 
 aud ever. Amen. 
 
 The asciibing to JEHOVAH a will to 
 choose or elect from the whole race of mankind 
 (elect and non-elect) in the time-state would 
 be contrary to his sovereign positively revealed 
 Will, i. e. that he chose Christ and his 
 Church as one in him from everlasting, which 
 Will was, is, and ever will be from everlasting 
 
immutable ; the Lord says "I change not, 
 therefore ye sons of Jacoh are not consumed," 
 Mai. iii. 6 ; and it would seemingly imply to 
 Jehovah injustice or at least a cruelty or 
 want of mercy in loving and choosing Jacob, 
 and hating and rejecting Esau, before either 
 of them were born, or had done good or evil : 
 and which cannot be, for he is just in all his 
 ways, and holy in all his works, and delighteth 
 in mercy ; but his thoughts and ways are 
 not as ours," Isa. Iviii. 8 ; and with this 
 mistaken idea many — indeed all natural 
 unregenerated men, are afraid — and will not 
 presume or dare to believe — indeed it is so 
 contrary to natural reason, that no unregener- 
 ated person can believe it — that any were 
 created and predetermined to be lost ; notwith- 
 standing the Lord himself plainly and 
 positively asserts (and we dare not deny or 
 contradict it,) "He made all things for himself, 
 yea even the wicked for the day of evil," 
 Prov. xvi. 4 ; " he created the waster to 
 destroy," Isa. liv. 10; and that the wicked 
 shall (positively) be turned into hell," Ps. ix. 
 16. It is very daring and presumptuous in 
 finite man, a mere worm of the earth, whose 
 breath is in his nostrils, to reason on the 
 absolute sovereign will, counsel, acts, decrees, 
 
87 
 
 and dispensations of the great and incom- 
 prehensible I AM, which are secret and 
 known only to himself. Read 38th and re- 
 maining chapters of Job before referred to ; 
 and we should do well to pause and heleive, 
 what is written in the Bible, as the Word of 
 God, as it is written, comparing scripture 
 with scriptuie — we are not required to under- 
 stand, hit to believe, and whatsoever is not of 
 FAITH is SIN, and to rest assured, that the 
 whole however seemingly unintelligible or con- 
 tradictory to the natural wisdom of man 7vhich 
 is foolishness withGoD, is nevertheless founded 
 on the grand prerogative basis of divine love, 
 justice and mercy, for "God is love," 1 
 John iv. 8. It is recommended to all 
 natural unregenerated persons, who cannot 
 comprehend or reconcile the deep and 
 mysterious doctrines as to the sovereignty 
 OF JEHOVAH, in many instances tremen- 
 dously awful as before quoted, in his denun- 
 ciations against the wicked predestinated to 
 destruction; and his precious promises of 
 salvation to his own people : and all not 
 according to their merits or deservings, bat 
 according to his own purpose and grace before 
 the foundation of the world, founded on the 
 good pleasure of his own secret and sover 
 
♦ 88 
 
 eign will, and for which he is not accountable, 
 ^*he will work and none shall let it/'Isa. xliii. 
 13. Let all such persons seriously pause and 
 dare not to reply against God's positive word, 
 and to resist his will : but if pleased and 
 satisfied with tliemselves (which is generally 
 the case), like the Pharises of old, who fan- 
 cied themselves nghteous,and despised others, 
 Luke xviii. 9 ; and made a great shew and 
 profession of religion — and this was never 
 more the case than in the present day — I say 
 let all such persons go on, and trust to their 
 own doings and deservings ; and not quarrel 
 with, condemn or despise others, who differ 
 from them. Religion is a personal thing : 
 therefore let every one be persuaded in his 
 own mind, and to do and act accordingly; 
 and to refrain from rashly judging others : 
 but to live in love and charity with all men. 
 " Thanks be to God-well may the Church ex- 
 claim — who giveth us the victory through our 
 LordJesusChrist,"Cor.xv. 57. " O thedepthof 
 the riches both of the wisdom and knowledge 
 of God, how unsearchable are his judgments ; 
 and his ways past finding out," Rom. xi. 33. 
 O Lord! how manifold are thy works; in 
 wisdom hast thou made them all ; the earth is 
 full of thy riches," Psal. civ. 24. I beg it to 
 
89 
 
 be understood, that I do not think or speak 
 lightly of Morality, or personal holiness, or 
 good works ; no, hy no means, far, very far 
 from it ! for they certainly and unquestionably 
 are and ever will, and must be the fruits, 
 evidences, and effects of regeneration, vital 
 godliness and union -with Christ, '^ as the 
 branch in the vine," John xvi. 1 &c. and such 
 blessed fruits are the delightful earnest and 
 assurance of redemption and salvation hj or 
 in Jesus Christ : but they are not the cause, 
 basis, ground, title, or least pretence, plea or 
 claim to salvation. — A man according to the 
 scriptures (see under) may have a great 
 blazing shew of good works, holy life, with 
 kind acts of charity &c. without the least tittle 
 of real vital active lively faith, i. e. the faith 
 of God's elect; yet he cannot possibly have 
 true faith without works, wliich are the conse- 
 quent evidences ; '' faith, if it hath not works, 
 is dead," " as the body without the spirit 
 is dead, so faith without works is dead also,'' 
 James ii. 17, 18, 26; "not by works of 
 righteousness which we have done, but accor- 
 ding to his mercy he saved us (i. e, the 
 Church) by the vfashing of regeneration and 
 the renewino' of the Holy Ghost," Tit. iii 
 5 ; " Lord thou hast wrought all our works in 
 
90 
 
 uSj' Isa. xxvi. 12; "we are his workmanship 
 created unto good works, wluch God hath 
 hefore ordained, that we should walk in them," 
 Ej^h. ii. 10 ; " It is God that worketh in you 
 (^the saints at Philippi, including the whole 
 Churcli) hoth to will and to do according to 
 his good pleasure," Pldl. ii. 13. 
 
 The Lord always more or less most justly 
 punishes or chastens his people, as well as 
 others, in this world for all sins committed by 
 them whilst in the body of flesh : but, when 
 reproved by the Holy Ghost, and made 
 sensible of sin, John xvi. 8, and the horror 
 and misery of their lost state by reason thereof, 
 and reduced to tlie greatest extremity of soul 
 distress, and the dread and terror of eternal 
 death, they are enabled to cry unto the Lord 
 in their trouble : he delivereth them out of 
 their distress. O that men would praise the 
 Lord for his goodness, and for his wonderful 
 works to the children of men, read lOTthPs. 
 David, as the greatest sufferer for sin in the 
 flesh recorded in the bible, v^^as eminently in 
 that respect a type of Christ; and, had not 
 David actually committed sin, he could not 
 have suffered for sin, he could not suffer by 
 imputation. Christ, as the antetypical 
 David, bore all the sins of his i)eople in liis 
 
91 
 
 own body, (the flesh,) by imputation only, 1 
 Pet. ii. 24, and on him THE LORD by im- 
 putation laid the iniquities of all his people, 
 Isa. liii. 6. 
 
 O THOU ALMIGHTY ETERNAL HOLY 
 
 SPIRIT Jehovah ! the great author, revealer, 
 and interpreter, of the sacred scriptures, who 
 only canst teach to profit, and without whose 
 divine teaching and instruction the wisest man 
 in the world cannot think, speak, or write, 
 scripturally and spiritually, as the truth is in 
 Jesus, one word profitable to thy Church and 
 people ; and who didst condescend to employ 
 unlearned Fishermen, Publicans, and Sinners, 
 to indite many of thy precious and blessed 
 scriptures on record; and who canst instruct 
 the way-faring man, (though a fool,) not to 
 err therein — having completed the foregoing 
 Treatise, and throughout the whole having 
 earnestly looked and prayed to thee for thy 
 guidance, direction, and unction, and con- 
 fidently believing from a great many various 
 unstudied, sudden, unexpected, and surpris- 
 ing circumstances; that I have been most 
 manifestatively assisted and encouraged by 
 thy divine most gracious and condescending 
 influence and instruction, and especially in 
 searching and readily finding thy own 
 
92 
 
 revelations and recorded texts of scripture, 
 uniformly and clearly elucidating and confirm- 
 ing, (as I humbly believe) what I havewiitten; 
 [and I trust, enough will be found to satisfy 
 the dear Children of God'] for I have not 
 sought help, or been beholding to man, / feel 
 constrained under thy divine authority to com- 
 mit-^ same to the public press : and, so far 
 as the same is agreeable and according to thine 
 own mind and will, / do most humbly and ear- 
 nestly pray and beseech thee, O THOU 
 ALMIGHTY LORD ! to own, bless, impress, 
 and establish the same in the hearts and minds 
 of thy people for their edification and comfort, 
 and for thine own glory : and to j)ardon and 
 forgive in thy humble unworthy servant, what- 
 ever may be amiss or mistaken from any false 
 confidence, enthusiasm, vanity, sanguine 
 zeal, or ignorance of his own : and to the 
 FATHER, SON, AND THEE, O HOLY 
 GHOST, the co-eternal, co-equal, co-existingy 
 incomprehensible and glorious Three, that 
 bear record in heaven, and on earth, be all 
 praise and glory now henceforth, and for 
 evermore. — Amen ! and Amen ! 
 
 CHRISTOPHER SAVERY. 
 
THE APPENDIX 
 
 REFERRED TO IN THE FOREGOING TREATISE, 
 
 CoDtainiiig Doctor Bull, Bishop of JSaint 
 David's Discourse on the state of man be/ore 
 the fall, copied from the 3d vol. small 8vo. of 
 discourses and sermons, on some important 
 points of primitive cliristianitj, printed for 
 Riclid. Smith, Paternoster Row, in 1713, now 
 in my son John's possession — according to 
 the scriptures, and the sense of the primitive 
 Doctors of the Catholic Church. 
 
 The Doctor first states his own opinion, 
 that man when first created possessed the 
 seeds of natural religion, and also certain 
 supernatural gifts and powers, in which his 
 perfection chiefly consisted, and without which 
 his natural powers were of themselves insuf- 
 ficient to the attainment of a heavenly immor- 
 tality. That there was a covenant of life 
 made with man in a state of innocence, and 
 not merely a law imposed on him. That this 
 covenant was void by the transgression of 
 Adam, and all his posterity excluded thereby 
 from the promise of eternal life made in tliat 
 covenant.— That there is no covenant of 
 eternal life, with the posterity of fallen 
 
94 
 
 Adam, but that only which is confirmed and 
 satisfied in Christ, the second Adam ; and 
 which is by consequence the same as the 
 GOSPEL. The Doctor then quotes the opinion 
 of Grotius in his book, de satisfactione 
 christi, cap. 2. p. 27 and 4 following in con- 
 firmation, who observes on the text, 1 Cor. xv 
 21, 22, ''As in A DAM all die (as many as die) 
 so also in Christ shall all be made alive («5 
 mani/ as shall be made alive). The Doctor then 
 proceeds to quote the opinions ofthe most learned 
 Doctors or Fathers, in their several ao^es 
 which were, that the Church of God con- 
 stantly believed and asserted two things — 
 *' First that Paradise was to Adam a type of 
 Heaven, and that the never ending life of 
 happiness promised to our first parents, if they 
 had continued obedient and grown up to 
 perfection under that CEconomy, wherein they 
 were placed, should not have been continued 
 in the earthly Paradise, but only have com- 
 menced there, and been perpetuated in a 
 higher state, i, e. after such a trial of their 
 obedience, as should seem sufficient to the 
 divine wisdom, they should have been trans- 
 lated from Earth to Heaven. On this first 
 part [the second will he stated hereafter,] 
 he quotes 'J'atian, the scholar of Justin 
 
95 
 
 Martyr, who in his oration to the Greeks, 
 p. 152, shewing that the spirit of God was 
 familiarly conversant with the souls of our 
 first parents, whilst they retained their integ- 
 rity, hath these words "the soul having 
 obtained a conjunction with the divine spirit, 
 is not left helpless, but ascends to those higher 
 regions, whither it is led by the same spirit, 
 for the seat or habitation hereof is above, but 
 the generation of the other is beneath : and 
 he adds " for the heavenly word, the Spirit 
 begotten of the Father, &c., made man the 
 image of Immortality in imitation of him, that 
 begat him : that as Immortality is with God, 
 so after the same manner, man having received 
 a portion of God (viz : the divine spirit) might 
 become also immortal, far exceeding that 
 pendalous immortality, which Adam had in 
 the earthly paradise, and which, if he had 
 retained, he would have attained that immor- 
 tality. 
 
 Ireneus, the auditor of Polycarp, who was 
 the disciple of St. John — his opinion is, that 
 we recover the same happiness in the second 
 Adam, which we lost in the first; and that the 
 friendship of God grants immortality to themthat 
 come unto him ; and that therefore in the 
 beginning, God formed Adam, not because he 
 
96 
 
 needed man, but that he might have an object 
 whereon to place his bounty, &c. that our 
 service to God doth not give any thing to him, 
 nor doth God need man's obedience, but he 
 gives life and incorruption and eternal glory 
 to those that follow, and obey him ; that the 
 Lord hath formed and prepared us for this 
 very end, that whilst we remain with him, we 
 should partake of his glory : so that from the 
 beginidng he made man for his own bounty. 
 Theophilus the sixth Bishop after the 
 Apostles, lib. 2, ad autolic page 11, speaks 
 much to the same effect. Clemens of 
 Alexandria says " let them (meaning the 
 /iere^^c/t^9J understand even from us, that Adam 
 was not made perfect in his constitution, but 
 apt to receive perfect virtue, and that salvation 
 which accompanies it ; he adds, O mystical 
 miracle ! the Lord is bowed down, and man is 
 risen, and he that fell from Paradise, receives a 
 greater reward of liis obedience, even Heaven.- 
 Tertullian de poeninitent, cap. 12; tells us 
 that Adam was by confession or rej^eutance 
 restored to hisPr.radise by the mercy of thesecond 
 covenant established in Christ the Mediator to 
 the same happiness, wliich he lost in the first 
 covenant — Methodius about the year 255 
 speaks of the jealousy and temptation of the 
 
devil to destroy mau seeing himself cast out 
 and Adam placed with his wife in an earthly 
 Paradise to possess those heavenly seats, which 
 he with his adherents had by pride lost, and 
 feeling envy thereby, &c. Athanasius (de 
 Incarnatione verbi)says,God placed Adam and 
 Eve in Paradise with a promise, if they kept 
 the law and grace given them, of immortality 
 in the Heavens, and that if x\dam had kept 
 the similitude of God entire, he should have 
 been afterwards made incorruptible and con- 
 secrated to a celestial life. 
 
 Saint Basil, (Homilia dicta in laliris,Tom. 
 1, P. 468, Edit paris 1638) says the devil 
 dealt maliciously, when he saw, that God chose 
 man as his proper delight, darling, and orna- 
 ment, and placed him in Paradise with the 
 affluence and enjoyment surrounding him, and 
 the Angels attending him as his tutors and 
 guardians, and God himself discoursing with 
 him with his own voice and in the same tongue 
 or language, and the infant children on every 
 side educated and instructed thathemio'hto:row 
 up into the similitude of God : wdien the devil 
 savv% that the Lord had called man, that silly 
 animal to a dignity equal with the Angels, 
 training him up by virtue and sobriety of life 
 
98 
 
 to the perfection of Ms soul, lie fell througb 
 envy, &c. and seeing liimself cast down from 
 the angelical society, could not endure to see 
 Adam, (the son of the earth) exalted by 
 proficiency in virtue to the dignity of Angels. 
 
 Saint Austin, (lib. 1, de precent. merit &c. 
 cap. 3,) observes " if God made the garments 
 and shoes of the Israelites not to wax old for 
 so many years^ what wonder is it if such a 
 powder w^ere given to man obedient, that having 
 an animal and mortal body he should yet 
 have a certain state therein, whereby it might 
 last for a great number of years without 
 decay, being himself in God's due time to pass 
 from mortality to immortality without death 
 intervening. 
 
 Prosper (coiitru collatorum, cap. 18) says 
 it were a sin to doubt this, that the first man, 
 ill whoyn the nature of all men was consecrated, 
 was made upright and void of all sin, and 
 that he received such a liberty of will, as that 
 if he forsook not, God assisting him, he might 
 continue in those good things, which he had 
 naturally received, because he would, and by 
 the merit of voluntary obedience arrive to that 
 bliss, wdierein lie neither would or could fall 
 away. 
 
09 
 
 FuLGENTius (de gratia Christi. cap. 12) 
 says — the good and just Creator prescribed 
 to that man, whom he created in an animal 
 body and enriched Avith the gift of understand- 
 ing and righteousness, a condition on both 
 sides just and equal, viz : that if he kept his 
 obedience, which is the piime virtue, he should 
 from the animal quality of the body, wherein 
 he was created, pass without the death of the 
 body (because without any sin in his soul) to 
 a spiritual and immortal state, and should 
 have received by the divine gift, if he had kept 
 the commandments, not only a perfect and 
 never failing immortality of the body, but also 
 such a grace in the soul of living holy and 
 lighteously, that from thenceforth he should 
 not at all be able to sin, if he did not sin, 
 while he was able. 
 
 Petrus Diaconus (de gratia Christi. 
 cap. 6.) speaks in confirmation of the same 
 opinion. 
 
 Doctor Bull proceeds to state, " that the 
 learned doctors believed and asserted second- 
 ly, that our first parents, besides the seeds of 
 natural virtue and religion sown in their minds 
 in their very creation ; and besides the natural 
 innocence and rectitude, wherein also they 
 
100 
 
 were created, were endowed moreover with 
 certain gifts and powers su2:)ernatural infused 
 by the Spirit of God, and that in those gifts 
 their perfection consisted." This second hy- 
 pothesis is noticed by Doctor Bull, to he a 
 consequent of the former, and he confirms the 
 same from further quotations, from the writings 
 of the same learned Doctors as hereinafter 
 copied, to wit. 
 
 Justin Martyr, who flourished in the 
 first succession of the Apostles and about the 
 middle thereof in his Epistle to Diagnetus, 
 p. 502, speaking of the Tree of Knowledge 
 of good and evil, and theTree of Life said to be 
 planted together in the midst of Paradise, 
 giving an allegorical sense of the text, 
 remarks, " for those things are not ivithout 
 signification, which are written, that God in 
 the beginning planted the tree of life in the 
 midst of Paradise, pointing out the way to 
 life by knowledge, of Avhicli knowledge our 
 first parents not making a Holy use, were 
 by the imposture of the Serpent stript and 
 divested; for neither is there life without 
 knowledge, nor sure or certain knowledge 
 without the tree of life, and therefore both 
 trees were planted near together. By the know- 
 
 1 
 
101 
 
 ledge lie here attributes to the first man in 
 the state of integrity, he does not mean mere 
 natural reason, or any efiect thereof, but some 
 supernatural gift or effect of the spirit : for 
 first he speaks expressly of such a sure and 
 certain knowledge, which retained is insepar- 
 ably accompanied with true, i, e. eternal life. 
 Second he affirms Adam to have been stript 
 or divested of this knowledge by his sin ; 
 but that he did not by his sin, lose his reason, 
 or cease to be a man. Third, the very meta- 
 phor, the Father, (Justin Martyr), useth of 
 being stript or divested, shews he speaks of 
 sometliing extrinsical and adventitious to the 
 nature of man, such as is a garment to the 
 body, and not of any thing essential or natural 
 to man. They, that are acquainted with the 
 language of antiquity, know very well that 
 yvwaii and ^govrjaiQ amoug thoGreek Fathers, and 
 Cognitio and Sapientia among the Latins, 
 when attributed to man in a state of integrity 
 are constantly used to express, that whole 
 complexion of supernatural virtues, (of w^hich 
 divine illumination or knowledge, is the 
 leading grace), wherewith he w^as in that state 
 adorned ; and to wliich being lost through sin 
 
102 
 
 he is restored by the spirit in regeneration;, 
 see Col. iii. 10. 
 
 Tatian, the scholar of Justin, explains 
 his . master's meaning very clearly in his 
 oration against the Greeks, p. 146. 147 — 
 ^"^ After that man had followed a certain spirit 
 more subtile and cunning, because of greater 
 age and experience than the rest, and held 
 him for a God, that opposed himself to the 
 divine law; then the power of the word, 
 deprived both the author of this madness and 
 the men, that followed him, of his familiarity 
 and friendship, and he that was made after 
 the image of God, that more powerful spirit 
 withdrawing from him, became mortal ; page 
 150 he declares the common doctrine of the 
 christians in his time in these words " we 
 christians acknowledge two kinds of spirits, 
 whereof the one is called the soul, the otlier is 
 mo7'e excellent than the soul as being the veri/ 
 image and similitude of God ; now both these 
 were given to the first man, (meaning Adam 
 and Eve) p. 152, he adds, the spirit was at the 
 beginning familiar to the soul ; but, because 
 it would not follow the spirit, it was forsaken 
 by it : so that now the soul, although it still 
 
 I 
 
103 
 
 retains as it were a certain fuel * apt to be 
 kindled by tlie power of the same spiiit, yet by 
 reason of the withdrawing tliereof not being- 
 able thoroughly to discern the things, that are 
 perfect, in seeking after the, one God it hath 
 formed to itself many Gods : it remains, that 
 we noAV seek and endeavour after the recovery 
 of that again, which we had lost, to wit, the 
 conjunction of our souls with the Holy Spirit, 
 and a union with God. 
 
 Irenceus (Lib. 5. Cap. 6) undertakes to 
 prove, that the first man was not made a perfect 
 man or according to the likeness of God hy a 
 reasonable soul and a human body only without 
 the addition of a /Aire/ pr«;ic?*p^6', viz. the divine 
 spirit. When the spirit is mingled with tlie 
 soul and both united to the body by the effu- 
 sion of the same spirit, man becomes spiritual 
 and perfect; and this is the man, that was 
 made after the image or likeness of God. 
 But ; if the spirit is wanting to the soul, 
 he, that is such, is indeed animal and 
 carnal, and being so left is imperfect. — The 
 mixture and union of these three principles, 
 
 * In tlie foregoing Treatise compared to a candle put 
 out and capable of being rekindled, see page 28. 
 
104 
 
 the body, tlie soul, and the divine spirit, all 
 these together make up a perfect man. 
 
 Here follows Doctor Bull's own opt- 
 nion "that man may be considered in a double 
 order or relation — first, to the natural animal, 
 and earthly life, and so he is a perfect man, 
 that hath only a reasonable soul and a body 
 adapted thereto : for the powers and fa- 
 culties of these are sufficient to the exercise of 
 the functions and operations belonging to such 
 a life; but second, man may be consid- 
 ered in order, to a supernatural end, and as 
 designed to a spiritual and celestial life, and 
 of this life the spirit of god is the prin- 
 ciple, for man's natural powers and faculties, 
 even as they were before the fall entire, were 
 not sufficient or able of themselves to reach 
 such a supernatural end, but needed the pow- 
 er of the divine Spirit to strengthen, elevate 
 and raise them thereunto. He, that denies 
 this, opposeth himself against the stream and 
 current of the holy scriptures and the consent 
 of the Catholic Church and muso betake him- 
 self to the Tents of Pelagius. Therefore to 
 the perfect constitution of Man considered in 
 this relation, a reasonable soul, and a body 
 adapted thereunto ai'e not sufficient ; but there 
 
105 
 
 IS necessarily required a union of the divine 
 Spirit with both as it were a third essential 
 Principle, This as it is a certain truth is a 
 great mystery in Christianity. 
 
 The author of the ecclesiastical 
 Hierarchy, (not named) chap. 3. p. 296, 
 says, '' mankind having from the Beginning 
 fallen through foolishness from the divine good 
 things, received a life obnoxious to many pas- 
 sions, and Avhich was to be terminated in 
 Death and corruption : therefore Adam had 
 besides his natural, entire, certain, divine good 
 things, which he lost to himself and us by 
 his sin and folly." 
 
 Tertulian (de Patientia c. 5) says, that 
 Adam, upon or after his sin was no longer 
 wise to God, was no longer able to bear hea- 
 venly things ; therefore before he sinned, he 
 was endoYv^ed with a divine wisdom and capa- 
 ble of heavenly things, and so was not in a 
 merely natural or animal state and condition. 
 He adds (de Baptisma c. 5) speaking of the 
 Regeneration of Man by baptism — [Tis to be 
 hoped, he meant the baptism of the Holy Ghost 
 and not merely water baptism. C. S.] Thus 
 Man is restored to God and to his likeness, 
 who was before, made after God's image, for 
 
106 
 
 he receives again the Spirit of God, which he 
 then had by inspiration, but afterwards lost 
 by sin, 
 
 Cyprian (de bono Patientiae) believes the 
 Regenerate to be tlien consummated, Avhen the 
 Patience of God the Father remains in us, 
 when the divine similitude, which Adam lost 
 by sin, is manifested and shines in our actions ; 
 to the perfection of which we are restored by 
 the heavenly Birth, which we receive from 
 Christ tlie second Adam-^that by eating the 
 deadly food against the heavenly command- 
 ment he became liable to death. — He adds, 
 that very many of the Fathers believed, 
 when God breathed into Adam's nostrils the 
 breath of life, * Gen. ii. 7, that together with 
 his soul or the principle of his natural life he 
 received also the grace of the Holy Si}irit as a 
 principle of tlie divine life, to which he was 
 also designed, that is, that God did not send 
 the pure and immaculate soul of the first man 
 into his body naked, but stampt all the cha- 
 racteristical propriety of the Holy {Spirit 
 superadded. 
 
 * In the original it is the hreath of lives, meaning a 
 natural life or soul of the body and a spiritual or divine 
 )if« of the soul. C. S. 
 
107 
 
 Saint Basil compaiing the divine Insuf- 
 flation [i. e, inspiration or breathing] upon 
 Adam with tliat of Christ (John xx. 22) upon 
 the Apostles, tells us that it was the same Son 
 of God, by whom God gave the Insufflation, 
 then indeed together nith the soul but now 
 into the soul. And this is no more than what 
 many of the schoolmen affirm, that Adam was 
 created in grace, i. e. he received a principle 
 of grace and divine life from his very creation, 
 or in the moment of the infusion of his soul, 
 of which Doctor Bull adds, " for my own part 
 I little doubt." 
 
 Philo Jud.eus, who lived near the time of 
 our Saviour, yea a part of it, discoursing 
 upon the forementioned text. Gen. ii. says 
 " these words do also discover a certain secret 
 of nature, for there are three things here re- 
 quired, tlie thing inspiring, the thing that 
 receives the inspiration, and the thing received 
 by the inspiration. That, which inspires is 
 God ; that, which receives the inspiration, is 
 the mind, and the thing received by the inspi- 
 ration is the s])irit. What therefore is the 
 result of these things ? a union of these three 
 things, whilst God doth exert from himself a 
 certain power, which by nerves of the spirit 
 
108 
 
 reacheth to the subject receiving it, and to what 
 other purpose than that we might hereby 
 attain the notion of him ? otherwise how could 
 the soul have known God, unless himself had 
 first inspired and touched it according to its 
 capacity ? for the mind of man durst not have 
 aspired so high as to attempt the knowledge of 
 God's nature, unless God had raised it up to 
 himself as far as it was capable of being so 
 raised. The highest natural faculty of man 
 is the mind, to which the faculty of tlie divine 
 spirit is suj)eradded. The ruling and highest 
 faculty of the soul is the mind : this only God 
 inspires. It is affirmed, that Adam received 
 this divine principle in liis very creation at the 
 same time, when his natural soul was breathed 
 into him : that the first man had this divine 
 princij)le given to him, that thereby he might 
 be raised to the saving knowledge of God, 
 which otherwise he could not have reached 
 unto by his natural powers. These things 
 amount to no more or less, tlian what the 
 christian writers have taught, viz. that Adam 
 in his creation received a supernatural princi- 
 ple in order to a supernatural end, and that is 
 the mystical sense of these words. Gen. ii. 7. 
 HiSKANJ in his commentary tells us, that 
 
109 
 
 God did with his own inspiration, which is 
 the Holy Ghost, breathe into man, and this is 
 asfreeable to the meanins^ of the threefold 
 distinction of the powers of the soul, frequent- 
 ly occurring in the Jewish rabbins ; viz. the 
 lining soul, the spirit or the rational soul, and 
 the inspiration, or the divine afflatus, which 
 Adam received in his Creation. 
 
 Philo, in his book de Mundi Opeficio p. 
 
 33, speaking of Adam before the fall, he hath 
 
 these remarkable words, " having much of 
 
 the divine spirit flowing in upon him, he 
 
 studied both to do and to speak all things, so 
 
 as to please his father and king, treading in 
 
 his footsteps in that high way of virtue, which 
 
 was chalked out to him, and in w^hich those 
 
 souls alone may walk, whose aim and end is 
 
 to attain at length an assimulation to that 
 
 God, that begat them. Here we have Adam 
 
 supposed in Ms Creation to be furnished with 
 
 supernatural powers, viz. a copious measure' 
 
 of the divine spirit, and that in order to a 
 
 supernatural end, the being made like unto 
 
 God, wliich is attainable only by the beatific 
 
 vision. Doctor Bull adds, however absurd 
 
 a text of scripture may appear or seem to be 
 
 at first, upon a diligent search you will find, 
 
 I 
 
110 
 
 there is a mystery in the bottom : [aliquid 
 latet quod non patet], and that, what at the 
 first view seemed even ridiculous, will after- 
 wards appear a most important truth. Let 
 them therefore, who reading the scriptures are 
 prone to laugh at that in them which they do 
 not presently understand, seriously consider 
 *' quanto suo periculo id faciant," i. e. how 
 great danger they incur. 
 
 Origen, cont eels, 1. 6, p. 319, Cambiidge 
 Edit. 1658, concludes that the image of God 
 is placed in the inward man, which is renewed 
 and fitted to represent the image of his 
 Creator, so that we are to conceive this to he 
 the image of God, when a man becomes 
 perfect as the heavenly Father is perfect, and 
 obeys the voice of God, " be ye Holy, as the 
 Lord your God is Holy ;" and when learning 
 that lesson, '' be ye followers of God," he 
 receives into his well-disposed soul, the 
 characters of God. 
 
 The author of the five dialogues among 
 the works of Athanasius, in his third dia- 
 logue between Macedonius and the Orthodox 
 or Catholic Christian, page 225, takes it for 
 granted, that Adam could not be said to be 
 made after the Image of God, if he had not 
 
Ill 
 
 been sanctified hy the Spirit of Holiness. A 
 question is j)roposed by an objection, '^ are 
 not all men made after the Image of God ?" 
 Answer. " Sinners are not, but tliej, that 
 mortify the deeds of the flesh, and put on the 
 new man created after God ; these only have 
 the Image of God, for such was Adam before 
 his transgression : when he denies wicked 
 men to have the Image of God in them, he 
 means the perfection of the divine Image, 
 which wicked men want, who in the mean 
 time retain these lineaments of the Image, 
 which are implanted in the nature of men, 
 such as the power of understanding and the 
 liberty of willing, and that dominion over the 
 other creatures, which is founded thereon. 
 The same author adds, " we see that man 
 created after the Image of God was endued 
 with the co-operation of the Spirit, and lie 
 takes it as a thing for granted amongst all 
 christians, that Adam in Paradise was Holy, 
 and so created, 
 
 Athanasius in his Oration de Incaraatione 
 Verbi, Tom. 1, p. 56, says, God created all 
 things out of nothing by his word, our Lord 
 Jesus Christ, but above all his creatures ; he 
 was most abundant in his mercy toward man« 
 
112 
 
 kind ; for considering they were not able to 
 subsist for ever by the condition of their 
 nature, he freely bestowed on them something 
 greater than it, and did not simply create 
 mankind as he did other brute animals upon 
 the earth, but made them after his own Image, 
 imparting to them also the virtue or power of 
 his own word, that having as it were certain 
 shadows and lineaments of that word, and 
 being made partakers thereof, they might be 
 able to persevere in blessedness, living in 
 Paradise a true life, even the life of the Holy 
 Angels. And again, considering that the 
 will of man was flexible to either part, \i. e 
 to good or evil) ; he took care by way of 
 prevention to secure the Grace given to them 
 by the reverence of a law, and the place 
 wherein they were set. That God did freely 
 bestow upon the first man in his Creation, 
 besides his nature, something greater than it^ 
 to wit Grace, the virtue or power of the 
 word, or the Son of God, the divine Image -, 
 and that upon the account of the lubricity of 
 his will, and because by the mere condition of 
 his nature, (without such Grace), he was not 
 able to persevere in that blessed life, wherein 
 he was placed in Paradise, or to arrive to that 
 
113 
 
 more blessed life in Heaven, to which also he 
 was designed. Athanasius goes on to say, 
 page 57, for man indeed is by nature mortal 
 as being made of things that are not : but 
 yet by reason of the divine similitude, which 
 he might have kept by attending to it, he 
 should have repelled, that his natural corrup- 
 tion, and remained incorruptible. God did 
 not only make us out of nothing, but also 
 freely bestowed on us the power of living the 
 life of God, by the help of the word : and a 
 few lines after speaking of the Protoplasts, 
 (Adam and Eve) he tells us, although they 
 were by their nature corruptible, yet by help 
 of the word, of which they w^ere made parta- 
 kers, they should have avoided that, w^hich 
 was natural to them, if they had remained 
 obedient, for by reason of the word, which 
 was present with them, that natural corruption 
 should have no access to them, as long as 
 God should see fit to continue them in the 
 animal body ; and that in God's due time 
 their bodies should be changed, and become 
 naturally and internally immortal by the 
 power of the same principle. 
 
 The great Basil in his book de Spiritu 
 sancto, cap. 15 ; plainly tells, us the dispensa- 
 
tion of God and our Saviour towards man, is 
 but the recalling liim from the fall and his 
 return into the friendship of God from the 
 alienation, which sin had caused. This was 
 the end of Christ's coming in the iflesh, of 
 his life and conversation described in the 
 Gospel, of his passion, cross, burial, and 
 resurrection ; that man, who is saved by the 
 imitation of Christ, might regain that ancient 
 adoption : where he plainly supposeth, that 
 man before his fall had the adoption of a son 
 and consequently the spirit of adoption. Saint 
 Basil goes on to say — by the Holy Spirit we 
 are restored into paradise, we regain the 
 Kingdom of Heaven, we return to the adoption 
 of sons. Again in his Homily, ad vers. 
 Eunomium 5. p. 117, he says, we are called 
 in the sanctiiication of the spirit, as the Apostle 
 teacheth. This spirit renews us and makes 
 us again tlie image of God, and by the laver 
 of regeneration and the renewing of the Holy 
 Ghost we are adopted to the Lord, and the 
 new creature partakes again of the spirit, of 
 which being deprived it had waxed old. And 
 this man becomes again the image of God, 
 who had fallen from the divine similitude, and 
 was become like the beasts that perisli. 
 
115 
 
 Saint Cyril (7 Dia de Tiinit. p. 653,) 
 says, for when the animal, viz. Man, bad turned 
 aside wickedness, and out of too much love of 
 the flesh had superinduced on himself the 
 disease of sin ; that spirit which formed liim 
 after the divine image, and as a seal was 
 impressed on his soul, was separated from him, 
 and so he became corruptible and deformed, 
 and every way vicious. But after that the 
 Creator of the Universe had designed to its 
 primitive firmness and beauty, that which was 
 fallen into corruption and was become adult- 
 erated and deformed by sin ; superinduced, he 
 sent again into it, that divine and Holy Spirit, 
 w^hich was withdrawn from it, and which hath 
 a natural aptitude and power to change us 
 into the celestial image, viz : by transforming 
 us into his own likeness : and in the fourth 
 book of the same work he says, when the only 
 begotten Son v% as made man, finding man's 
 nature bereft of its ancient and primitive good 
 he hastened to transform it again into the 
 same state out of the fountain of his fulness, 
 sending forth the Spirit and saying " receive 
 the Holy Ghost." 
 
 Saint Ambrose in his commentary upon 
 Luke X. expounding the parable of the man 
 
116 
 
 that fell among the thieves, tell us, that the 
 Angels of darkness, when man fell into their 
 hands, stript him of the garments of saving 
 grace. 
 
 Saint Hierom expounding the words of 
 Saint Paul, ''grieve not the Spirit of God, 
 whereby je are sealed unto the day of redemp- 
 tion" says — we are sealed with the holy 
 Spirit of God, that both our spirit and soul 
 might have the impress of God's seal and we 
 might again receive that image and similitude, 
 after which in the beginning we were created. 
 This seal of the Holy Spirit is according to 
 the speech of our Saviour put on by the 
 impression of God. 
 
 Saint Austin (lib. 4. cont. Julian cap. 
 ult.) says, what doth the discovery of the 
 nakedness after the taking of the forbidden 
 fruit, signify but this? that, what before was 
 covered by Grace, Avas now made bare by Sin? 
 for there must needs be a mighty Grace, 
 where the earthly and animal body felt no 
 bestial lust. He therefore that being clothed 
 with Grace had nothing in his naked body to 
 be ashamed of, being despoiled of Grace, was 
 sensible of something, that needed a covering. 
 Prosper the scholar of St. Austin 
 
117 
 
 (contra Collatorem cap: 18.) says, for in that 
 ruin of the universal prevarication man's nature 
 was not bereft eitlier of its substance or faculty 
 of willing, but only of the light and beauty of 
 these virtues of which by the imposture of the 
 envious spirit it was stript or divested — now 
 having lost those tilings, by which alone it was 
 able to attain an eternal and never failing 
 incorruption of soul and body, what hath it 
 remaining beside the things belonging to this 
 temporal life, which is wholly a life of con- 
 demnation and punishment ? for which cause 
 there is a necessity, that those, who are born in 
 Adam should be born again in Christ, lest any 
 man should be found in the generation, which 
 perished: for if the posterity of iVdam dwelt 
 naturally in those virtues, in which Adam was 
 before his sin, they would not be the children 
 of wrath, they would not be darkness. — 
 Lastly, they w^ould not need the grace of a 
 Saviour, because they would not be good in 
 vain, nor defrauded of the reward of righteous- 
 ness haviog those good things, by the loss 
 whereof our first parents deserved to be banish- 
 ed out of Paradise. But now seeing that no 
 man can escape eternal death without the 
 sacrament of regeneration, dot] i it not most 
 
118 
 
 plainly appear from the the singularity of the 
 remedy itself, into what a depth of evils the 
 nature of all mankind is plunged by the prevar- 
 ication of him, in whom all men sinned and lost 
 whatsoever he lost? now he in the beginning 
 lost faith, he lost continence, he lost charity, 
 he was despoiled of wisdom and understanding 
 he was bereft of council and fortitude &c. 
 
 Lastly, Fulgentius de Incarnatione and 
 Gratia Christi ad Petrum Diaconum, cap. 11, 
 asserts, as a thing to be held undoubted among 
 all Catholics, that the supreme and true God 
 did to the first man, whom out of his free 
 goodness he made good according to his own 
 image, implanting in him a faculty of knowing 
 and loving him, not only give the gift of a 
 good will^ but also create in him a free will, 
 entire and sound, for the having and keeping 
 of tliat righteousness which was bestowed on 
 him, so that if the faculty and notion of his 
 free will did not forsake the grace of God 
 assisting it, the goodness of God might bestow 
 on man, the reward of eternal life; but if 
 despising the divine righteousness it fell from 
 grace, the justice of God might punish the 
 offender. He further says, therefore the first 
 man being created out of the earth, earthly. 
 
119 
 
 received indeed the grace, whereby he could 
 not sin ; but yet he had not so great a grace 
 as whereby he neither would at all, or could 
 sin. 
 
 Doctor Bull remarks, that all the suc- 
 ceeding writers, approved in the Church, and 
 the schoolmen themselves, were all generally 
 of the same opinion ; and he goes on at some 
 length to approve and confirm the foregoing 
 opinions of the ancient fathers, and to confute 
 the opposition thereto of Socinus and others ; 
 and in some places he makes some further 
 quotations, which I shall copy hereafter, but 
 I shall omit Doctor Bull's general observations, 
 leaving it to the reader to form his own 
 judgment ; and I shall make no further 
 remarks than that they all most clearly confirm 
 my own statements concerning Adam before 
 he fell, as contained in my preceding Treatise, 
 written before I ever heard of Doctor Bull or 
 saw his book. I only hope the reader will 
 not deem it a waste of time to peruse the 
 the opinions of these learned Doctors, which 
 I have written so much at large. 
 
 QUOTATIONS CONTINUED. 
 
 Philo, the Jew, who bordered upon the 
 very age of our Saviour's Incarnation, (lib. 
 
120 
 
 quod del. Potiori insid soleat, p. 1711) speaks 
 as follows, concerning the Mosaick Narration. 
 The Creator made not any soul inclosed in 
 a body, apt of itself, to see or know its maker ; 
 but yet considering how hugely advantageous 
 such knowledge would be unto the creature, 
 if it had it, he inspired into it from above 
 something of his own divinity, which being 
 invisible, impressed upon the invisible soul 
 its own characters, that so even this earthly 
 region might not be without a creature made 
 after the Image of God. The same author 
 (lib. de Plantatione Noe, p. 216 and 217) 
 observes — the great Moses makes not the 
 species of the rational soul to be like to any 
 of the creatures, but pronounceth it to be the 
 Image of the invisible God, as judging the 
 soul then to become the true and genuine 
 Coin of God, when it is formed and impress- 
 ed by the divine seal, the character whereof is 
 the Eternal Word ; for God saith he breathed 
 into his face the breath of life, so that he 
 that receives the inspiration, must of necessity 
 represent the image of Him that gives it : 
 therefore it is said, man was made after the 
 Image of God ; and thus man's soul was 
 lifted up to the highest altitude. 
 
121 
 
 Calvin, remarking on St. Paul's text, Col. 
 iii. 9, 10, "ye have put off tKe old man with 
 his deeds and have put on the new man, 
 which is renewed in knowledge after the 
 image of him, that created him;" and on the 
 comparative text, Eph. iv. 24, "and that ye put 
 on the new man, which after God is created 
 in righteousness and true holiness," says, 
 " hence we learn hoth what is the end of our 
 regeneration, to wit, that we he made like 
 unto God, and that his glory may shine bright- 
 ly in us ;" and also what is that image, of 
 which mention is made in the History of 
 Moses, namely the rectitude and integrity of 
 the whole soul, whereby man, as it were in 
 a glass, represents the wisdom, righteousness 
 and goodnesss, of God. Saint Paul himself 
 affirms the Ephesians to be renewed after this 
 Image of the Creator; and that to be renewed, 
 most properly signifies to receive again some- 
 thing, which we once had but lost : and so the 
 Hebrew word signifies to restore a thing to 
 its former estate. 
 
 Irenceus (lib. 5. cap. 12,) on the same 
 texts says, that the very man, who before was 
 ignorant of God, is by the knowledge of Him 
 renewed 3 for the knowledge of God renews 
 
122 
 
 a man, and in that he savs the Image of the 
 Creator, he expresses the restoration of that man 
 who was in the beginning made after the 
 Image of God, and that what we lost in 
 Adam, to wit, the divine Image or similitude, 
 that we receive again in Christ Jesus. 
 
 Origen, and many others of the fathers, 
 reckoned Adam among the divinely inspired 
 persons, and expressly term him a Prophet, 
 and that he was divinely taught to give names 
 to beasts, &c., and from his learned observa- 
 tions, when Eve was presented ; and that he 
 could bear the divine presence and converse 
 with God, which no mere creature could see 
 and live. 
 
 The Doctors all imagined, that Adam 
 received the principle of the natural and 
 divine life at the same time and by the same 
 Insufflation of God, mentioned in Gen. 2. 
 
 TiLENUsby a simile of the vine, infers that 
 Adam had naturally and without the aid of 
 the Divine Spirit, no more power to perform a 
 righteousness available to eternal life, than the 
 Vine hath to bring forth wine without the 
 warm influence of the sun and dew of heaven 
 and dressing. 
 
 The words of the Holy Fathers met at 
 
123 
 
 the Council of Orange, purposely called against 
 tlie Pelagian heresy, reviving in France, are 
 " the nature of man, if it had remained in 
 that integrity, wherein it was created, could 
 hy no means have saved itself without the 
 assistance of its Creator, wherefore seeing 
 without the Grace of God it could not keep 
 the salvation, which it had received, how can 
 it possibly without the Grace of God recover 
 that, which it hath lost ?" 
 
 POSTSCRIPT. 
 
 O READER ! once more I beseech thee 
 to PAUSE, and if thou hast perused the fore- 
 going Treatise and Appendix with attention, 
 and art constrained to believe, for I presume 
 thou canst not gainsay or deny by any proofs 
 of scripture, what is therein contained — thou 
 must be overcome with astonishment, reverence 
 and godly fear, by the many very awful and 
 mysterious statements therein set forth of 
 JEHOVAH'S dealings, dispensations, pro- 
 mises and denunciations towards the elect and 
 non-elect in nature, providence, grace and 
 glory, and all according to the good pleasure 
 of his own sovereign will, to the praise and 
 
124 
 
 glory of his own grace, for which no reasons 
 being given it becomes us to hold our tongues, 
 and not to presume to inquire or pry into the 
 secret things, which belong only to God, but 
 simply to believe the revelations as plainly 
 written in the Sacred Volume of Scripture, 
 which belong to us and to our children, and 
 to be still and know, that God is God. 
 
 O my dear christian brother ! such know- 
 ledge is too high for us : we cannot attain to 
 it. May the Lord the Holy Ghost give us 
 grace vitally and experimentally to know and 
 feel assuredly, that the Lord Jesus Christ, 
 THE Son of God, the anointed gift, and 
 SENT of the FATHER, is our Saviour, our 
 surety, the WAY, the truth, and the life, 
 our righteousness, our mediator, as God 
 manifest in the flesh, our redeemer, our jus- 
 tification — HIGH priest, and interces- 
 sor : and that in and tln-ougli him we have 
 eternal life, salvation and glory. 
 Amen ! and Amen ! 
 
 CHRISTOPHER SAVERY. 
 
 FINIS. 
 
 THOMAS, I'RINTEK, PLYMOl Til. 
 
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