Propositions and principles of diuinitie propounded and disputed in the vniuersitie of Geneua, by certaine students of diuinitie there, vnder M. Theod. Beza, and M. Anthonie Faius ... Wherein is contained a methodicall summarie, or epitome of the common places of diuinitie. Translated out of Latine into English, to the end that the causes, both of the present dangers of that Church, and also of the troubles of those that are hardlie dealt vvith els-vvhere, may appeare in the English tongue.

PRINCIPLES CONCERNING THE DI∣VISION OF SINNE. XVIII. (Book 18)

SEING WE HAVE SPOKEN OF SINNE in generall: now we will deale with the same in speciall.

1 THe principall sorts of sinnes are named two, vz. Originall and Actuall; which notwithstanding, are rather issuing (then disagreeing) the one from the o∣ther: for the one is as it were the cause and the root; the o∣ther as the fruit and effect.

2 Originall sinne, is somtimes called absolutelie sinne: Otherwhile flesh; olde and first ADAM, the sinne of nature, concupiscence, the lusts of the fleshe, the lawe of the mem∣bers, the heart of man, &c.

3 And it may be thus fitlie defined; namely, an infecti∣on deriued from ADAM vnto all mankind.

4 The subject wherevnto it cleaueth, is not onelie the bodie, but euen the soule also. For whole man, euery part of him is altogether corrupted, and the powers and acti∣ons,

as well the superiour, as the inferiour, both of bodie and soule are polluted: whence it commeth, that in the af∣fection and wil, all things are depraued and peruerted, and in the reason it selfe, there is nothing but blindnes, the ig∣norance and hatred of God.

5 Now, although the soule which is not taken from A∣dā, but immediatlie created by God, may seme to be voyd of this infectiō; and that it seemeth not meet, that the sins of the Fathers should be punished in the Children: yet see∣ing ADAM is considered, not onlie as some particuler man; but as the beginning, whēce al mākind did issue, in whome also were all the gifts, that were to bee bestowed vpon the whole ofspring; he by his sinne lost them, both to himself, and vnto all men, that proceed from him; who are now, in that only respect that they are and do resemble the image of ADAM, hatefull vnto God.

Wee doe condemne therefore, the PELLAGIANS, who held, that men were sinners, not by birth, but onely by im∣mitation.

6 In all men, (Christ onely excepted) there is the same originall sinne, and it hath spread it selfe alike vppon all men: Neither are there any diuerse sorts of originall sins.

The Papists then doe erre, who do except others besides Christ, from originall sinne, as the virgin Mary.

7 There are two effectes of originall sinne: the guilt or the offence, whereby all men (euen infants, which yet haue committed no actuall sinne) are made subject vnto Gods wrath, and both deathes; and also the want and priuation of originall righteousnes, and the inclination vnto all sorts of wickednes.

Therfore, the scripture teacheth, that al mē must be born againe; euen infants and all, vnto whome for this cause, wee doe rightlie maintaine against the ANABAPTISTS, that the signe of Regeneration is to be administred: Although we make no question; but that the reliques of corruption doth still remaine, and is not vtterly taken away; after Bap∣tisme, whatsoeuer the Papists say to the contrary.

8 Actuall sinne is, when the lawe of GOD is broken in

deed: and that is two maner of waies; either when as that which God commandeth is omitted, or that which he for∣biddeth is committed. Whence those two sorts of sinnes, vz. omitted and committed, sprang vppe in the Schooles. The first whereof, ariseth, in that we are vnmeet to do well: The latter, in that we are prone vnto euery euill.

9 There are other distinctions of actuall sinne. For in respect of the object; some are said to be done against God; others against men: And in regard of the ends, some reach vnto the soule onelie; others vnto the body also.

Vnto the first sort, of the latter diuision, do appertaine all inordinate motions, whatsoeuer they are; and euen all the euill cogitations, euen the beginnings of them be∣fore they be fully framed, and though the will doth not as∣sent vnto them: and those in like sort, that the will (which especiallie maketh the forme and giueth being vnto sinne) doth allow and strengthen: Vnto the latter member, are all those referred, which are brought vnto action, by the out∣ward seruice of some part of the bodie.

The Papists therfore do erre, in denying concupiscence, and those first inordinate motions to bee sinnes; most ab∣surdlie affirming, that concupiscence is giuen to man, to the end, that wrastling with it, he shuld be more and more whetted on, to imbrace vertue, and so should bind God so much the more vnto him, by his merite.

Defended by RAMOND PALOCANE of Bearne.