by that excellent passage Prov. 20. 27 where it is said that the understanding of man is the candle of the Lord. Our soul is God's Image and none can draw that Image but Himself we are the stamp of His divine nature and so can only be formed by Himself who is the glorious Seal From this divine principle that man's soul is made after God's Image I am almost induced to believe that prophesie is no miraculous gift bestowed upon the soul at extraordinary occasions only but is a natural though the highest perfection of our humane nature For if it be natural for the stamp to have impress'd upon it all the traits that dwell upon the face of the Seal then it must be natural to the soul which is God's impressa to have a faculty of foreseeing since that is one of God's excellencies Albeit I confess that that Stamp is here infinitly be-dimm'd and worn off as also we know by experience that men upon death bed when the soul begins being detached by sickness from the bodies slavery to act like it self do foresee and foretell many remote and improbable events and for the same reason do I think predictions by dreams not to be extraordinary revelations but rather the products natural of a rational soul. And if sagacious men can be so sharp-sighted in this state of glimmering as to foresee many events which fall out why may we not say that man if he were rehabilitat in the former state of pure nature might without any extraordinary assistance foresee and prophesie For there is not such a distance betwixt that foresight and prophesie as is betwixt the two states of innocency and corruption according to the received notion which men have settled to themselves of that primitive state of innocency From the same principle may it likewayes be deduced that natural reason cannot but be an excellent mean for knowing as far as is possiible the glorious nature of God Almighty He hath doubtless lighted this candle that we might by it see Himself and how can we better know the Seal then by looking upon it's impression And if Religion and it's mysteries cannot be comprehended by reason I confess it is a pretty jest to hear such frequent reasonings amongst Church-men in matters of Religion And albeit faith and reason be look'd upon as Iacob and Esau whereof the younger only hath the blessings and are by Divines placed at the two opposit points of the Diameter yet upon an unbyassed inquiry it will appear that faith is but sublimated reason calcin'd by that divine chymical fire of Baptisme and that the soul of man hath lurking in it all these vertues and faculties which we call Theological such as faith hope and repentance for else David would not have prayed Enlighten Lord my eyes that I may see the wonders of thy Law but rather Lord bestow new eyes upon me Neither could the opening of Lidea's heart have been sufficient for her conversion if these pre-existing qualities had not been treasur'd up there formerly So that it would appear that these holy flames lurk under the ashes of corruption untill God by the breath of His Spirit and that wind which bloweth where it listeth sweep them off And that God having once made man perfect in the first Creation doth not in His regeneration super-add any new faculty for else the soul had not at first been perfect but only removes all obstructing impediments I am alwayes ashamed when I hear reason call'd the step-mother of faith and proclaimed rebel against God Almighty and such declared traitors as dare harbour it or appear in it's defence These are such fools as they who break their Prospects because they bring not home to their sight the remotest objects and are as injust as Iacob had been if he had divorc'd from Leah because she was tender-eyed whereas we should not put out the eyes of our understanding but should beg from God the eye-salve of His Spirit for their illumination Nor should we dash the Prospect of our reason against the rockie walls of dispair but should rather wash it's glasses with the tears of unfeigned repentance Ever since faith and reason have been by Divines set by the ears the brutish multitude conclude these who are most reasonable to be least religious and the greatest spirits to be least spiritual a conceit most inconsistent with that divine parable wherein these who received the many talents improved them to the best advantage whilst he who had but one laid it up in a napkin And it is most improbable that God would choose low shrubs and not tall Cedars for the building of His glorious Temple And it is remarkable that God in the old Law refused to accept the first born of an asse in sacrifice but not of any other creature And some who were content to be call'd Atheists providing they were thought Wits did take advantage in this of the Rables ignorance and authorized by their devilish invention what was at first but a mistake and this unridles to us that mystery why the greatest Wits are most frequently the greatest Atheists When I consider how the Angels who have no bodies sinn'd before man and that brutes who are all body sin not at all but follow the pure dictates of nature I am induced to believe that the body is rather injustly bamed for being then that really it is the occasion of sin and probably the witty soul hath in this cunningly laid over upon it's fellow that where with it self is only to be charged What influence can flesh or blood have upon that which is immaterial no more sure then the case hath upon the Watch or the heavens upon it's burgessing Angels And see we not that when the soul hath bid the body adieu it remains a carcasse fit nor able for nothing I believe that the body being a clog to it mâ—y slow it's pursute after spiritual obiects and that it may occasion indirectly some sins of omission For we see palpably that eating and drinking dulls our devotions but I can never understand how such dumb Orators as flesh and blood can perswade the soul to commit the least sin And thus albeit our Saviour sayes that flesh and blood did not teach Peter to give him his true Epithets neither indeed could it Yet our Saviour imputes not any actual sin to these pithless causes And seing our first sin hath occasioned all our after sinning certainly that which occasioned our first sin was the main source of sinning and this was doubtless the soul for our first sin being an immoderat desire of knowledge was the effect and product of our spirit because it was a spiritual sin whereas if it had been gluttony lust or such like which seems corporeal the body had been more to have been blamed for it And in this contest I am of opinion that the soul wins the cause because it is the best Orator What was the occasion of the first ill
albeit our Saviour in His Gospel assures us that men shall come from all corners of the world and sit down with Abraham Isaac and Jacob. And John in his Revelation tells us that multitudes of all Nations Kindreds and Families were seen following the Lamb. Upon this same block do these likewayes stumble who put the bolt of their uncharitableness upon the gates of heaven to debar whole Professions such as Lawyers and Physitians from entring in thereat notwithstanding that the abovecited place tells us that there were only twelve thousand of the tribe of Levi the Priest chosen and the like number was prickt in the tribe of Judah the Law-giver Aaron the Priest did mould the golden calf and not Moses the Iudge and Korah and Dathan were Levits and yet mutined against their Magistrates I say not this to disparage that holy Function For none shall wish Aarons rod to flourish more then my self and ordinarily these who love not to touch the Lords anointed will likewayes be sure to do His Prophets no harm but I say it to take off an aspersion which hath stain'd too long and too injustly these of my own profession Is not the Church our common Mother albeit I confess she is likewayes their Nurse in a more particular way and since there is heavenly Mannah enough to aliment us all why should Christans de ny to admit their brethren to an equal partage It grieves me sore to see my mother the Church tortur'd like Rebecca by carrying strugling twaines in her pained bowels And seing all Christians are but pilgrims here I admire that these pilgrims should leave off to journey and stand skirmishing and fighting with all such as will not travel their road And albeit we acknowledge that the Spirit of God takes pains and is sufficient for leading all men in the way wherein they should walk yet we must compell them as if either He needed our help or we resolved to share with Him the glory of their conversion Thus God who loves us all infinitly better then one any of us doth another leaves us upon our own hazard a freedom in our choice albeit we poor miscreants compell one another denying to our fellow-creatures that freedom which he allowes all the Creation I wish we would consider how each man eats drinks cares for his family and performes all common duties rational enough without any compulsion and yet in the affairs of Religion wherein doubtless man is led by a far more infallible assistance there are many slips committed daily and grossly notwithstanding of all the pains taken and force used by one man towards another Thus it fairs with us as with Patients whom when the Physitians stints to a narrow dyet then they loath even that food which their unreined appetite would never have rejected And this makes me apt to believe that if Laws and Law-givers did not make Hereticks vain by taking too much notice of their extravagancies the world should be no more troubled with these then they are with the Chimeras of Alchimists and Philosophers And it fairs with them as with Tops which how long they are scourged keep foot and run pleasantly but fall how soon they are neglected and left to themselves In order to which it was wittily observed by our great King James the Sixth that the Puritans of his age strove with him and yet ceded at first in a difference between them and the Shoe-makers of Edinburgh For not only pleases it their humour to contend where they may gain honour and can loss none but likewayes by contesting with Monarchs they magnifie to the people their pious courage assuring the world that such attempts require a particular assistance from heaven and when their jangling hath extorted some concessions from the Magistrate as ordinarily it doth then they press that success as an infallible mark of the Jure-divinoship of their quarrel Albeit I confess that when these not only recede from the canonized Creed of the Church but likewayes incroach upon the Laws of the State then as of all others they are the most dangerous So of all others they should be most severely punished Opinion kept within it's proper bounds is an pure act of the mind and so it would appear that to punish the body for that which is a guilt of the soul is as unjust as to punish one relation for another And this blood-thirsty zeal which hath reigned in our age supposes our most mercifull God to be of the same temper with these pagan Deities who desired to have their Altars gored with blood and being devils themselves delighted in the destruction of men whereas the Almighty who delights not in the death of a sinner but rather that he should repent and live hath left no warr and upon holy Record for persecuting such as dissent from us but even then when He commands that the Prophets who tempts others to idolatry should be slain yet speaks He nothing of punishing these who were seduced by them And why should we shew so much violence in these things whereof we can show no certain evidence as ordinarily we cannot in circumfundamental debates Are we not ready to condemn to day as Phanatick what yesterday was judged Jure-divino And do not even those who persecuted others for their opinions admire why they should be upon that score persecuted themselves So that victory depending upon event we legitimat the persecutions to be used by others against our selves by the persecutions used by our selves against others Our Saviour forbids us to pluck up the tears lest the wheat be pulled up with it and how can the most pious persecutors know that the Saints are not destroyed with the sinners It is remarkable that our Saviour disarmed zealous Peter even when he was serving Him in person in His greatest straits and against the most profligat of His enemies the Iews and that to prevent the irregular zeal even of the first and best of Christians the blessed Apostles their divine Master thought it fit to arme them not with swords but with scrips and to root out of their hearts all thoughts of violence did oft inculcat in them that His Kingdom was not of this world convinceing them by an excellent argument that He had no need of armes or armies for else He could have commanded thousands of Angells Did ever God command the Iews to war against any neighbouring nation because they were Pagans a quarrel which would have lasted till all the world had been conquered Or did our Saviour leave in legacie to his servants that they should force others to turn prosylits which doubtlesse he had done if he had resolved to allow such a rude mean of conversion All which makes me admire why in our late troubles men really pious and naturally sober could have been so transported as to destroy whom they could not convince and to perswade these who were convinced that Religion obliged them to destroy others My heart bleeds when I
he carry it upon one shoulder As to my own private judgment which I submitt to my spiritual tutors I think that seing the conscience of man is the same faculty with the judgment when conversant about spiritual imployments as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which imports a knowledge reflexive upon a man 's own self doth abundantly evidence that therefore as there are judgments of different tempers So there are likewise consciences of different frames and which vary as much amongst themselves as natural constitutions do And therefore as the same Dose would prove noxious to one constitution wherein another would find his health So in one and the same act that resolution may be saving to one conscience which may condemn another for seing God hath kindled a torch in each mans breast by whose flame he may see what path he should beat In which sense it is said Prov. 20. 27. That the understanding of man is the candle of the Lord and can that light mislead And seing man must be answerable according to what it prescrives to him doubtless it is fitter that he should hearken to the reiterated dictates of his conscience than to the resolution of any School-casuist and that for the same reason that it is more rational to obey the Law it self than the wisest Lawier who may either be deceived himself or have a design to deceive others For if God hath endued man with every thing necessary for working out the work of his own Salvation with fear and trembling He hath doubtless bestowed upon him an internal touch-stone by whose test he may discern betwixt good and evil seing to command man to walk uprightly and not to bestow on him eyes to see the road were to command a blind man to walk and to punish him if he went astray And as the composure of man's body would be imperfect and manck if he wanted a palate to discern bewixt the tast of what is wholsome or what is putrid So if the soul of man were not able to know its own duty and by the palate of a natural conscience to difference betwixt lawfull and unlawfull certainly the soul might be thought to be but ill appointed Thus beasts are by an intrinsick principle taught their duty and do accordingly shun or follow what is convenient for them without consulting any thing from without And shall man be less perspicacious or more defective then these As also seing man is oftimes by thousands of occasions removed far from the assistance of Chair or Pulpit-informers and in that his retiredness hath most of these cases to be resolved it were absurd to think that he then wants sufficiency of help for their resolution And it is most observable in Scripture that men are oft check'd for quenching the Spirit but never for not consulting Casuists I know it may be thought that when the soul of man rages at sometime in a feaver of lust revenge or some such sin that then the conscience may rave Yet I dare say that albeit the soul out of an inordinat desire to enjoy its own pleasures may set its invention a work to palliat the sinfulness of what it desires yet by some secret knell the conscience sounds still its reproof And I dare say that never man erred without a check from his conscience nor that ever any sinned after an approbation obtained from his conscience of what he was about and when we assent to these Doctors is it not because our consciences or our judgments which are the same assent to what they inform which evidences that our consciences are more to be believed then they by that rule Propter quod unumquodque est tale c. but to convince us of the folly of our addresses to these Doctors It may and often doth fall out that that may be a sin in me which a Casuist pronounces to be none as if my breast did suggest to me that it were a sin to buy Church-lands if thereafter I did buy them it were doubtless a sin albeit my Doctors following the Canons of their particular Church assured me that the sale of Church-lands were no sin in it self I am confident then that this Casuist divinity hath taken its rise from the desire Church-men had to know the mysterie of each man's breast and to the end nothing of import might be undertaken without consulting their Cell perswading men that in ordine ad spiritualia their consciences and consequently their Salvation may be interested in every civil affair And to confirm this it is most observable that this trade is most used by Iesuits and Innovators who desire to know all intrigues and subvert all States whereas the primitive Church knew no such Divinity neither hath its Doctors left any such Volumns It may be urged that seing the conscience is but a reflex act of the judgment that as the judgment is an unsure guid the conscience cannot pretend to be infallible and that the one as well as the other is tutor'd by the fallacious principles of sense and custom And I my self have seen my Lands-lady in France as much troubled in conscience for giving us flesh to eat in Lent as if she had cast out the flesh of a christian to be devoured by dogs and so Atheisme may attribute to custom these inclinations whereby we are acted-on to believe a Deity and may tell us that the Mahumetans find themselves as much prickt in conscience for transgressing their Prophets canons as we for offending against the moral Law And thus the adoring of a Deity might have at first been brooded in the councilchamber of a States-mans head and yet might have been at that time by the vulgar and thereafter by the wisest pates worshipped with profound respects Yet if we pry narrowly into this conceit we shall find in it something of instinct previous to all forgeries possible For what was it I pray you which encouraged or suggested to these Politicians that such a thing as the Deity might be dissembled to their people for their imposing that cheat presupposed some pre-existing notion of it Or how entred that fancie first in their wild heads Or how could so many contemporary and yet far distant Legislators fall upon the same thoughts especialy it being so remote from sense and for framing of which idea their experience could never furnish a pattern Conscience then must be something else then the fumes of melancholy or capricio's of fancie for else roaring Gallants who are little troubled or can easily conquer all other fancies would not be so haunted by these pricking pangs which if they were not infallibly divine behooved to be meerly ridiculous and to want all support from reason or experience There is another fyle of cases of conscience which is a Cadet of that same family and these are such cases as were the brood of these late times which like Infects and unclean creatures may be said generari ex putri materiâ an instance whereof was
be not corporeal that which produces them most be doubtless incorporeal seing simile generatur à simili and dull flesh and blood could never produce such spiritual emanations As the soul is God's Image so in this it resembles Him very much that we can know nothing of it's nature without it's own assistance like a dark lanthron or a spy it discovers every thing to us except it self And because it refuses us the light of it's candle whilst we are in the quest of it's mysteries therefore it is that our re-searches of it's nature are gropeings in the dark and so ofttimes vain if not ridiculous Avicenna Averroes and the remanent of that Arabian tribe admiring it's prodigious effects did attribute our spiritual motions to assisting Angels as if such admirable notions could not be fathered upon less sublime causes which Cardan likewayes thinks do offer their assistance and light to sensitive creatures but that the churlishness of their mater will not suffer them to entertain such pure irradiations This disparages so much humanity making man only a statue that it were against the soul's interest to admit of any such idea's For as it tends more to the Artists praise to cause his products move from hid and internall springs then from extrinsick causes as we see in Watches and such like So it is more for the honour of that great Artist and more suteable to the being and nature of His creatures that all it's operations flow from it self then from assisting but exteriour co-adjutors which makes me averse from Aristotle's opinion of the motion of the spheres by intelligences And it were absurd to think that men should be blamed or praised for those effects which their assessour Angels could only be charged with The Platonicks alleaged that all souls existed before their incarceration in bodies iin which state of pre-existence they were doted with all these spiritual endowments which shall attend them in the state of separation and that at their first allyance with bodies their native knowledge was clouded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the putting off knowledge for a time till by a reminiscentia their intellectuals revived as by a resurrection And Origen added that these souls were according to their escapes committed in the state of their primitive separation yoaked with better or worse bodies a shift taken in all probability by him to evite the apprehension of God's being injust for nfusing innocent souls in bodies which would infect them and by drawing them in inevitable snares at last condemn them or at least their infusion was the imprisoning these who were not guilty a difficulty which straits much such as maintain that the soul is not ex traduce What the hazard of this opinion may be my twilight is not able to discover It may be that the Stoicks mistake in making the souls of men to be but parcels decerpt from that universal anima mundi by which they doubtless meant God Himself was occasioned by a mistake of that Text that God breathed into man's nostrils the breath of life concluding that as the breath is a part of the body which breathed it So the soul behoved to be a part of that divine essence from which by a second consequence they concluded that the soul being a part of that divine beeing could not suffer nor undergo any torments as is asserted by Seneca epist. 29. Cicero tusc. 5. and defended by their successors these primitive hereticks the Gnosticks Manichees and Priscillianists But this bastard is not worth the fostering being an opinion that God hath parts and man real divinity and is doubtless a false and flattering testimony given by the soul to it self For seing the soul is by divine Oracles told us to be made after God's Image it can be no more called a part of God then the picture should be repute a part of the Painter Aristotle like the devil who because he knows not what to answer answers ever in engines tells us that anima is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a terme fitted to exercise the empty brains of curious Pedants and apter to beget then explicat difficulties Neither believe I that his three souls which he lodges in man to wit the rational sensitive and vegetative do differ more amongst themselves then the will understanding and fancy differ from the two last So that his arithmetick might have bestowed five souls upon man as well as three But seing he and many of his disciples believe these to be three and yet these three to be but one I admire why they should be so nice as not to believe that pious mystery of the holy Trinity whereof in my opinion his trinity of the soul is as apposit an emblem as was the conceit of a simple Clown who being askt how he could apprehend the three glorious persons to be but one did fold his garment in three plates and thereafter drew out all the three in one As the herauldrie of our reason cannot blazen the souls impressa So can it not help us to line out it's descent and such would appear to be the excellency of that noble creature that heaven and earth seem to contend the which shall be the place of it's nativity Divines who are obliged to contend for heaven because they are it 's more immediat Pensioners will have it to be created and infused whereas Philosophers ambitious to have so noble a compatriot and willing to gratifie nature which aliments their sublime meditations contend that it is ex traduce and is in generation the bodies other twinne And albeit it would appear from Scripture that God accomplish'd the Creation the first seven dayes and that nature did then pass child-bearing Yet that in my judgment must be meant of the Creation of whole species and not of individuals and to press the souls not traduction I shall lend only one argument not because it is the best but because it is my own We see that there where the soul is confess'd to be ex traduce as in bruits and vegetative creatures that nature as it were with a pencil copies the young from off the old The young Lyons are still as rapacious and roaring as were their Syers from whose loyns they descended and the Rose being pous'd up by the salt nitre which makes it vegetative spreads the same leaves and appears with the same blushes or paleness that beautified it's eye-pleasing predecessors The reason of which continual assimulation preceeds from the seeds having in it's bosome all these qualities and shapes which appear thereafter in it's larger products whereof they were but a mappe or index Whereas man resembles never at least not oft these who are called his parents the vitious and tall father having oft low but vertuous children which shows that the soul of man is not derived by generation and that the soul bestowed upon the son's body is most different and assymbolick to that which lodged in the father And this may be further confirmed
is much debated and most deservedly amongst Moralists for that which was good could not produce that which was evil seing that which works mischief cannot be called good Nor can we ascribe the efficiency of the first evil to evil for then the question recurres what was the cause of that evil And by this the supposition is likewise destroyed whereby the evil enquired after is supposed to be the first evil but if we enquire what could produce in the Angels that first sin whereby they forfeited their glory we will find this disquisition most mysterious And it is commonly believ'd but by what revelation I know not that their pride caus'd their fall and that they carcht their bruise in climbing in desiring to be equal to their Creator they are become inferior to all their fellow creatures Yet this seems to me most strange that these excellent spirits whose very substance was light and who surpassed far man in capacity and understanding should have so err'd as to imagine that equality faâ—sable a fancy which the fondest of men could not have entertained And it were improbable to say that their error could have sprouted at first from their understandnging and to think it to have been so gross as that fallen man doth now admire it but why may we not rather think that their first error was rather a crookedness in their will then a blindness in their judgment and that they fretted to see man whom they knew to be inferiour to themselves by many stages made Lord of all that pleasant Creation which they gazed on with a stareing maze And that this opinion is more probable appears because this Sin was the far more bating seing it appeared with all the charmes wherewith either pride vanity or avarice could busk it and explicats better to us the occasion of all that enmity with which that Serpent hath alwayes since pursued silly man But whither God will save just as many believers as there fell of the Angels none can determine neither can it be rationally deduced from that Scripture Statuit terminos gentium juxta nuâ—erum Angelorum Dei But if it please God so to order it it will doubtless aggrage their punishment by rackling their disdain And seing the Angels have never obtained a remission for this crime it is probable that the correspondent of their sin is in us the sin against the holy Ghost For if their lapse had been pardonable some one or other of them had in all probability escap'd but if this was not that unpardonable sin I scarce see where it shall be found For to say that it is a hateing of God as God is to make it unpracticable rather then unpardonable For all creatures appete naturally what is good and God as God is good So that it is impossible that He can be hated under that reduplication It may be likewise conjectured that voluntar and deliberate sacriledge is the sin against the holy Ghost because Ananias and Saphira in with-holding from the Church a part of the price for which they sold their lands are by Peter said to have lied not to man but to the holy Ghost and his wife is there said to have tempted the Spirit but seing both of them resolved to continue in the Church a resolution inconsistent with the sin against the holy Ghost And seing many sins are more heinous I cannot interpret this lying to the holy Ghost to be any thing else but a sin against light in which most penitents have been involved albeit I confess this was a gross escape seing it rob'd God of His omnisciency and supposed that He was not privy to such humane actings as have not the Sun for a witness I do then conclude that the sin against the holy Ghost may rather be a resolute undervaluing of God and a scorning to receive a pardon from Him and this is that which makes the Angels fall irrecoverable and like the flaming sword defends them from their re-entry into that Paradise from which they exile And albeit to say that the Angels rebellion flows from God's denying them repentance may suit abundantly well with His unstainable justice yet it is hard to reconcile it with his mercy And this makes my private judgment place the unpardonableness of this sin not in God's Decree but in their obduration and rebellious impenitency And the reason why these who commit this sin are never pardoned is because a pardon is never sought That place of Scripture wherein Esau is said to have sought the blessing with tears and not to have found it astonishes me Yet I believe that if his tears had streamed from a sense of his guilt more then of his punishment doubtless he had not weept in vain and in that he tear'd he was no more to be pitied far less pardoned then a Malefactor who upon the scaffold grants some few tears to the importunity of his tortutes but scornes to acknowledge the guilt of his crime for pain by contracting our bodies strains out that liquid mater which thereafter globs it self in tears there could â—ome no holy water from the pagan font of Esaw's eyes and if his remorse could have pierc'd his own heart it had easily pierc'd heaven Whilst others admire I bless God that He hath closed up the knowledge of that unpardonable sin under his own privy Seal for seing Sathan tempts me to sin with the hopes of an after-pardon this bait is pull'd off his hook by the fear I stand under that the sin to which I am tempted is that sin which can expect no pardon And albeit it be customary amongst men to beacon and set a mark upon such shelves and rocks as destroy passengers yet that is only done where commerce is allowed and sailing necessar But seing all sin is forbidden God was not obliged to guard us with the knowledge of that sin no further then by prohibiting us not to sin but to stand in awe That first sin whereby our first Parents forfeited their primitive excellencies was so pitifull a frailty that I think we should rather lament then enquire after it To think that an aple had in it the seeds of all knowledge or that it could assimulate him to his Creator and could in an instant sublimate his nature was a frailty to be admired in one of his piety and knowledge Yet I admire not that the breach of so mean a Precept was punish'd with such appearing rigor because the easier the command was the contempt was proportionally the greater and the first crimes are by Legislators punished not only for guilt but for example But I rather admire what could perswade the facile world to believe that Adam was created not only innocent but even stored with all humane knowledge For besides that we have no warrand from Scripture for this alleadgiance this his easie escape speaketh far otherwayes And albeit the Scripture tells us that man was created perfect yet that inferres not that man