A golden chaine: or The description of theologie containing the order of the causes of saluation and damnation, according to Gods word. A view whereof is to be seene in the table annexed. Hereunto is adioyned the order which M. Theodore Beza vsed in comforting afflicted consciences.

The second point: of Originall sinne. (Book 2)

The next point to be handled, is concerning Originall sinne after baptisme; that is, how farreforth it remaineth after baptisme. A point to be wel conside∣red, because hereupon depend many points of popery.

I. Our Consent.

I. Conclus. They say, naturall corruption after baptisme is abolished, and so say we: but let vs see how far it is abolished. In originall sinne are three things; I. the punishment, which is the first and second death. II. Guiltines, which is the binding vp of the creature vnto punishment. III. the fault or the offen∣ding of God, vnder which I comprehend our Guiltinesse in Adams first of∣fence, as also the corruption of the heart: which is a naturall inclination and pronenesse to any thing that is euill or against the lawe of God. For the first we say, that after baptisme in the regenerate, the punishment of originall sinne is taken away: There is no condemnation (saith the Apostle) to them that be in Ie∣sus Christ. Rom. 8.1. For the second, that is, guiltines, we further condescend & say: that is also taken away in them that are borne anew: for considering there is no condemnation to them, there is nothing to bind them to punishmēt. Yet this caueat must be remembred, namely that the guiltines is remooued from the person regenerate, not from the sinne in the person: but of this more after∣ward. Thirdly, the guilt in Adams first offence is pardoned. And touching the corruption of the heart, I auouch two things: I. That that very power or strength whereby it raigneth in man, is taken away in the regenerate. II. That this corruption is abolished (as also the fault of euery actuall sinne past) so far forth as it is the fault and sinne of the man in whome it is. Indeede it remaines till death, and it is sinne considered in it self, so long as it remaines, but it is not imputed vnto the person: and in that respect is as though it were not: it bee∣ing pardoned.

II. The dissent or difference.

Thus farre we consent with the Church of Rome: nowe the difference be∣tweene vs standes not in the abolishment, but in the manner, and the measure of the abolishment of this sinne.

Papists teach, that Originall sinne is so farre forth taken away after baptis∣me,

me, that it ceaseth to be a sinne properly: and is nothing els but a want, de∣fect, and weaknes, making the heart fitte and readie to conceiue sinne: much like tinder, which though it be not fire of it selfe, yet is it very apt and fit to cō∣ceiue fire And they of the Church of Rome deny it to be sinne properly, that they might vphold some grosse opinions of theirs, namely, that a man in this life may fullfill the lawe of God: and doe good workes void of sinne: that hee may stand righteous at the barre of Gods iudgement by them.

But wee teach otherwise, that though originall sinne be taken away in the regenerate, and that in sundrie respects: yet doth it remaine in them after bap∣tisme, not onely as a want and weakenesse but as a sinne, and that properly: as may by these reasons be prooued.

Reason I. Rom. 7. 17. Paul saith directly: It is no more I that doe it, but sinne that dwelleth in me: that is, originall sin. The Papists answer againe, that it is so called improperly: because it commeth of sinne and also is an occasion of sinne to be done. But by the circumstances of the text, it is sinne properly: for in the wordes following, Saint Paul saith, that this sinne dwelling in him, made him to doe the euill which he hated. And. v. 24. he crieth out, O wretched man that I am, who shall deliuer me from this bodie of death? whence I reason thus:

That which once was sinne properly, and still remaining in man maketh him to sin, and intangleth him in the punishment of sinne, and makes him miserable: that is sinne properly.

But originall sinne doth all these. Ergo:

Reason II. Infants baptized and regenerate, die the bodily death before they come to the yeares of discretion: therefore originall sinne in them is sinne properly: or else they should not die, hauing no cause of death in them: for death is the wages of sinne, as the Apostle saith, Rom. 6. 23. and Rom. 5. 12. Death entred into the world by sinne. As for actuall sinne they haue none, if they die presently after they are borne before they come to any vse either of reason or affection.

Reason III. That which lusteth against the spirit, & by lusting tempteth, and in tempting intiseth and draweth the heart to sinne, is for nature sinne it selfe: but concupiscence in the regenerate lusteth against the spirit, Gal. 5.17. and tempteth as I haue said, Iam. 1.14. God tempteth no man, but euery man is tempted when he is drawne away by his owne concupiscence, and is in••••sed: then when lust conceiueth, it bringeth forth sinne. And therefore it is sinne properly: such as the fruit is, such is the tree.a 1.1 August. Concupiscence against which the spirit lusteth is sinne, because in it there is disobedience against the rule of the minde: and it is the punishment of sinne because it befalls man for the merits of his disobedience: and it is the cause of sinne.

Reason V. The iudgement of the auncient Church. August. epist. 29. Cha∣ritie in some is more, in some lesse, in some none: the highest degree of all which cannot be increased, is in none, as long as man liues vpon earth. And as long as it may bee in∣creased, that which is lesse then it should be, is in fault: by which fault it is, that there is no iust man vpon earth that doth good and sinneth not: by which fault none li∣uing shall be iustified in the sight of God. For which fault, if we say we haue no sinne, there is no trueth in vs: for which also, though we profit neuer so much, it is necessary

for vs to say, forgiue vs our debts, though all our words, deedes, and thoughts bee al∣ready forgiuen in baptisme. Indeed Augustine in sundrie places seemes to denie concupiscence to be sinne after baptisme: but his meaning is, that concupis∣cence in the regenerate is not the sinne of the person in whome it is. For thus he expounds himselfe,a 1.2 This is not to haue sinne, not to bee guiltie of sinne. And,b 1.3 the law of sinne in baptisme is remitted and not ended. And, c 1.4 Let not sinne raigne: he saith not, let not sinne be, but let it not raigne. For as long as thou liuest, of necessity sinne will be in thy members: at the least, looke it raigne not in thee, &c.

Obiections of Papists.

The arguments which the Church of Rome alleadgeth to the contrarie, are these: Obiect. I. In baptisme men receiue perfect and absolute pardon of sinne: and sinne beeing pardoned is taken quite away: and therefore originall sinne after baptisme ceaseth to be sinne. Ans. Sinne is abolished two waies: first in regard c 1.5 of imputation to the person: secondly in regard ofd 1.6 existing and beeing. For this cause, God vouchsafeth to man two blessings in baptisme, Re∣mission of sinne, and Mortification of the same. Remission or pardon abolish∣eth sinne wholly in respect of any imputation thereof vnto man, but not sim∣ply in regard of the beeing thereof. Mortification therefore goeth further, & abolisheth in all the powers of body and soule, the very concupiscence or cor∣ruption it selfe, in respect of the beeing thereof. And because mortification is not accomplished till death, therefore originall corruption remaineth till death, though not imputed.

Obiect. II. Euery sinne is voluntarie: but originall sinne in no man after baptisme is voluntarie: and therefore no sinne. Ans. The proposition is a polli∣ticke rule pertaining to the courts of men, and must be vnderstood of such a∣ctions as are done of one man to another: and it doth not belong to the court of conscience, which God holdeth and keepeth in mens hearts, in which eue∣ry want of conformitie to the lawe is made a sinne. Secondly I answer, that o∣riginall sin was voluntarie in our first parent Adam: for he sinned, & brought this miserie vpon vs willingly: though in vs it be otherwise vpon iust cause. Actual sinne was first in him, and then originall corruption: but in vs origi∣nall corruption is first, and then actuall sinne.

Obiect. III. Where the forme of any thing is taken away, there the thing it selfe ceaseth also: but after baptisme in the regenerate, the forme of originall sinne, that is, the guilt is quite remooued: and therefore sinne ceaseth to be sin. Answ. The guilt, or obligation to punishment, is not the forme of originall corruption, but (as we say in schooles) an accident or necessarie companion thereof. The true forme of originall sinne•• is a defect and depriuation of that which the lawe requireth at our hands in our minde, will, affections, and in al the powers both of soule and bodie. But they vrge this reason further, saying: where the guilt & punishment is taken away, there is no fault remaining: but after baptisme the guilt and punishment is remooued: and therefore, though originall corruption remaine, it is not as a fault to make vs guiltie before God, but onely as a weakenes. Ans. Guilt is remooued, and not remooued. It is remooued from the person regenerate, which stands not guiltie for any sinne originall or actuall: but Guilt is not remooued from the sin it selfe: or as

some answer, there bee two kindes of guilt, actuall, and potentiall. The actuall guilt is, whereby sinne maketh man stand guiltie before God: and that is re∣mooued in the regenerate. But the potentiall guilt, which is an aptnesse in sin, to make a man stand guiltie if he sinne, that is not remooued: and therefore still sinne remaineth sinne. To this or like effect saith Augustine, Wee say that the guilt of concupiscence, not whereby it is Guiltie (for that is not a person) but that whereby it made man guiltie from the beginning, is pardoned, and that the thing it selfe is euill so as the regenerate desire to be healed of this plague.

Obiect. III. Lastly, for our disgrace they alleadge that we in our doctrine teach, that originall sinne after baptisme is onely clipped or pared, like the haire of a mans head, whose roots still remaine in the flesh, growing and in∣creasing after they are cut, as before. Answ. Our doctrine is abused: for in the paring of any thing; as in cutting of the haire or in lopping a tree, the roote re∣maines vntouched, and thereupon multiplieth as before. But in the mortifica∣tion of originall sinne after baptisme, we hold no such paring: but teach, that in the very first instant of the conuersion of a sinner, sinne receiueth his dead∣ly wound in the roote, neuer afterward to be recouered.

Notes

• a 1.1

  Aug. contr. ••ul. l. 5. c. 3.
• a 1.2

  ad Valer. I. 1. c. 24.
• b 1.3

  Lib. 2. cont. Iul.
• c 1.4

  Tract. 24. in Ioh.
• c 1.5

  quoad im∣putationem.
• d 1.6

  quoa•• exi∣stentiam.