Institutions of Christian religion framed out of Gods word, and the writings of the best diuines, methodically handled by questions and answers, fit for all such as desire to know, or practise the will of God. Written in Latin by William Bucanus Professor of Diuinitie in the Vniuersitie of Lausanna. And published in English by Robert Hill, Bachelor in Diuinitie, and Fellow of Saint Iohns Colledge in Cambridge, for the benefit of our English nation, to which is added in the end the practise of papists against Protestant princes.

The fifteenth common place, Of Sinne in generall, and especially of Originall Sinne.

What is the reason of the word Sinne, and of the Latine word Peccatum.

PECCATVM a peccando. The Latine word Peccare, signifieth to sinne, and it is (as Cicero in the third Paradox defineth it) to passe and ouergoe those lines or limits within the cō∣passe whereof you ought to keepe your selfe. Of the Latines Ʋitium, & Malitia, are vsed of the euill qualities of the minde. Error & delictum, of other outward and smaller offen∣ces. Flagitium, facinus, scelus, of outward, outragious and notori∣ous faults. Crimen and Culpa are names of the guilte of the sinne.

Of the Hebrewes it is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chata. This word signifieth, to misse the marke you propounded to your selfe, or to wander & decline from the right, to wit, the rule of Gods Lawe.

In Greeke it is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Suidas ter∣meth it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It is also called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i. an offence, a falling, an errour, namely, when we fall beyond the right line of Iustice, of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or of the verbe 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 that is to touch a thing rashly with the hand oft missing it. It is also called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, debt. Mat. 6.12. and forgiue vs our debts, because of the likenesse, for by sinne a man becommeth debter vnto God to vn∣dergoe punishment, and also oweth recompence to be made to his neighbour. For as debts do ciuilly binde to satisfie the pu∣nishment, vnlesse they be remitted: so sin doth ciuilly binde to sa∣tisfaction of punishmēt, except it be forgiuen. Likewise it is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a defect. As 1. Cor. 6.7. Now therefore, there is a weakenesse (or defect) amongst you. Which word commeth of the verbe 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifieth to be ouercome, to faint or yeld. Also it is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, wickednesse, naughtinesse, lewdnesse sinne, scelusa 1.1. Also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, transgressiona 1.2, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, breaking of the lawe.b 1.3 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vnrighteousnesse,c 1.4 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, vngodlinesse, which is referred to the first table, against God, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vnrigteousnesse, to the second against mend 1.5.

What is sinne?

1. Iohn. 3.4. It is there defined (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) by taking away of the contrarie to it. That is a transgression of the Lawe, or a priuation of the Lawe, to wit, of the conformitie of our actions both of soule and bodie with Gods lawe; for the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 containeth the value of two words, because it consisteth of the priuatiue particle ae, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: or (as Ambrose briefly expressed it) Peccatum est legis diuine praeuaricatio. Sinne is a Praeuarication, or going beyond the Lawe of God.

Augustine saith thus, Peccatum est dictum, vel factum, vel con∣cupitum contra Legem dei. Sinne is, whatsoeuer is said, done, or co∣ueted against Gods Lawe. Wee define it thus. Sin is a rouolting, a declyning or wandring from the Law or will of God, binding the sinner to suffer eternall death.

But sometime: it is vsed Metonymically, for the whole man, being corrupted, as also for all his actions which oppose the lawe of God, also for a sinne offering and sacrifice for sinne. Exod. 29.36. And thou shalt offer a calfe for sinne (i. a sinne offering) euerie day, for attonement, & thou shalt sprinkle the Altar with the sinne, that is, with the bloud of the sacrifice for sinne. Leu. 8.15. & 2. Cor. 5.21. For he made him, who knewe no sinne, to become sinne for vs; that is, a sacrifice for sinne or a sinner, not in himselfe, but by the guilte of all our sinnes imputed vnto him, as the opposition added in that place, requireth this interpretation, That we might bee made the righteousnes of God, that is, righteous with God, and that by no inherent righteousnesse, or properly our owne, but that which be∣ing in Christ, is imputed to vs.

What be the causes of sinne?

They are of two sorts: Outward and Inward. The outward are diuerse

1. Sathan by his poysoned suggestionse 1.6.

2. Men, by their euill examples, words, and flatteringf 1.7. Especi∣ally the fal of our first parents, as it is described in that place.

3. But by accident, the obiects wherwith our senses meete, enti∣cing vs to the abuse of them, and so to sinneg 1.8.

4. By accident also, the Lawe of God it selfe, which is holy & iust, becommeth cause of sin, by forbidding those things which please the flesh, & commanding those which displease, according to the verse,

The thing forbidden we most couet, And that's denyed we most loue ita 1.9.

All which are confirmed by the example of Adams first fall. Gen. 3.

5 The cherishers of Sinne, Idlenesse and Delicacieb 1.10.

But seeing nothing commeth to passe in the world, or can come to passe, without the most wise and iust prouidence of God, may not hee be called thc Author, and cause of sinne?

God forbid: for hee hateth, forbiddeth and punisheth it, as a thing most disagreeing with his greatest goodnes. According as Iohn saith in his first Epistle 2.16. Concupiscence (by which name he vnderstandeth all sinnes) is not of the father, but of the world. And Iames. 1.14.15. Euerie man is tempted whilest he is drawne away and enticed by his owne concupiscence. Then concupiscence after it hath conceiued, bringeth forth sinne. And Ecclesiastes. 7.30. This I know that God made man righteous, but they haue sought to themselues many inuentions. Although he suffereth sinne in his certaine counsell, as we haue said in the Place of Gods prouidence.

What is the inward cause of sinne?

This likewise is of diuers kindes. 1. The corruption of our nature, which also is called vsually by the Apostles, concupiscence. Ephes. 2.3. Wee haue had our conuersation in the lusts of our flesh, in doing the will of our flesh, and our owne thoughts.

2. The consent of the will. Mat. 5.28. Hee that looketh on a woman to lust after her, hath alreadie committed adulterie with her in his heart.

3. Ignorance, by which the will is oft deceiued, of which also the Apostle speaketh. 1. Tim. 1.13. I thank Christ, who hath set me in the Ministery, who before was a persecuter and a blasphemer and an oppressor, but be had mercie on me, for I did it ignorantly through vn∣beliefe.

4. Weaknesse of minde and feeblenesse of faith, whereby it commeth to passe, that wee cannot alwaies resist the temptations of Sathan and the flesh, but though we see that which is better and approue it, yet in the meane while, being ouercome, we fol∣lowe the worse, as it came to passe in Petera 1.11, when hee denyed Christ, and to Dauid, when he committed adulterieb 1.12.

5. The wilfull and set malice of man, of which Ieremie speaketh,

The heart of man is euill and vnsearchable, who can knowe it? Ierem. 17.9. Such was the sinne of the diuell. 1. Iohn. 3.8. Hee that com∣mitteth sinne is of the Diuell, for the Diuell sinneth from the begin∣ning. In which place, to commit sinne, signifieth not simply to sin, but of purposed malice to endeauour to sinne, and to be led with a desire of sinning. As Iudas the traitor, who heareth that said to him; That thou doest, doe quickly. In such maner the faithfull com∣mit not sinne. 1. Iohn. 3.9. VVhosoeuer is borne of God sinneth not, or committeth not sinne, that is, doth not favour sinne, otherwise, If we say we haue no sinne, wee deceiue our selues, and the trueth is not in vs. 1. Iohn. 1.8.

6. A habit or custome of sinning, is not the least cause of sinne; as, Ephes. 2.2. Yee walked in your sinnes, according to the course of this world.

7. Sinne it selfe is the cause of sinne, according to that. Iohn. 8.34. He that committeth sinne, is the seruant of sinne.

How many waies commeth it to passe, that one sinne is cause of another sinne?

Fiue waies.

1. When as one sinne being committed, the grace of the holie Ghost is lost, which being lost, man cannot choose but fall into other sinnes.

2. When God punishing sinne with sinne, deliuereth him that hath sinned, into the hand of Sathan, who worketh further in him effectuallyc 1.13.

3. In as much as it is easie falling from one sinne into the like: for by the acts of things, are caused and wrought dispositions, and habits inciting a man to the like actions. So prodigality is cause of theft, drunkennesse of lust, and one sinne draweth on ano∣ther.

4. Because one sinne cannot be committed without many o∣ther sinnes. In which sense the Apostle saith. 1. Tim. 6.10. That couetousnesse is the roote of all euill. And Iames, 2 10. Hee that offen∣deth in one is guiltie of all. Ephes. 5.18. Bee not drunken with wine, wherein is ryot.

5. In regard of the end. Because often one sin is committed be∣cause of another, as Iudas, for the loue of money betraied Christa 1.14.

Is sinne any Positiue and Priuatiue thing?

Sinne is not a thing positiue, that is, which hath a beeing, and is created of God, neither is it simply nothing and a meere priua∣tion, as death is the priuation of life, and darknesse of light: but it is a defect and destroying of a thing positiue, namely, of the di∣uine worke and order, in a subiect, who suffereth the punish∣ment of his deprauation and reuolting from God. And Paule calleth it, a defect or priuation, when he saith; All are depriued of the glorie of God. Rom. 3.23. Although in sinne there be, indeede, inward and outward motions, which are things positiue, but such as haue in them errour and confusion: as in Cains murder of his brother, the motion or lifting vp of his hands is a positiue thingb 1.15. But sinne it selfe is a reuolting from the Law of God, a wandring and straying from the will of god, a disorder and confusion of gods order. In this sense Thomas saith, that sinne is not a meere priuation, that is, onely an absence of a good thing, but a certaine corrupt habit, or an act voide of all due order, that is a renting a∣sunder, and a troubling of that order, whereby all our strength and inclinations ought to haue beene ruled.

ƲƲhat is the subiect of sinne?

The reasonable creature, because it is only incident to such, (be∣cause this creature onely vnderstandeth the Law, & will of God, and his actions are by election and choise of the thing to be done) but to bruite beasts this cannot befall.

How many parts of sinne are there?

Two, the materiall, and the formall part of Sinne, or the euill of the fault, and the euill of the guilt.

The first, which is malum culpae, and is the materiall part of sin, is, a disorder, or transgressing of Lawe, a defect, a corruption, an in∣clination or action opposing the Lawe of God, which disease cleaueth vnto vs of it selfe: but the guilt or formall part of sinne, is a binding vnto temporarie and eternall punishment, according to the order of Gods will and Iusticec 1.16.

A remedie of this, is the obedience or righteousnesse of Christ imputed vnto vs by faith. The other is remedied, both by the hea∣uenly power and vertue, which springeth from Christs resurrecti∣on, which wee call Regeneration, commonly Inherent righteous∣nesse; and also that most perfect sanctification of mans nature in Christ.

What is the fruit of sinne?

Death, and that of three sorts. 1. The first, a spirituall death of the soule, by which it commeth to passe, that the wicked beeing depriued of the presence of the holie Ghost (which is the soule of the soule) can doe none of those things, which are of God, and so being dead vnto God, do liue vnto Sathan.

2. The second of the bodie, by which death also, are signified the miseries which bring vs to this death.

3. Euerlasting death of bodie and soule, vnlesse in this life we turne vnto Christ. These things are confirmed by testimonies. Gen. 2.17. Thou shalt die the death. Rom. 1.18. The wrath of God is re∣uealed from heauen vpon all vngodlinesse. Rom. 6.23. The wage of sinne is death. Iames, 1.5. Sinne when it is accomplished, bringeth forth death.

Whence are we to value and esteeme the grieuousnesse of sinne?

1. By the greatnesse of the disloyalty against Gods Maiestie.

2. By the punishment which followed Adams fall, the calami∣ties and sorrowes which ensued, as sicknesse, warre, famine, pesti∣lence, and other priuate or publike euils, wherewith wee are at this day cumbred, and inwrapped.

3. By the value of that price wherewith wee were redeemed from sinne, namely, by the death of the sonne of God, whom it behoued to become a sacrifice, to make attonement & satisfie the iustice of God.

4. By the horrors of conscience, wherby mens harts are tormen∣ted with the feeling of Gods anger.

5. By temporall death.

6. By the threatnings of eternall punishment, which God se∣riously threatneth to those that be not conuerted.

How many kinds then are there of sinne?

Two kinds, to wit: The first fal of certain Angels & our first parēts.

2. That corruption and deprauation of mens nature, before it be∣ing good, and which followed vpon mans fall.

VVhat a fall was Adams fall, which kindled the horrible vengeance of God against all mankinde?

It was a voluntarie transgression of thea 1.17 first commandement or law, and of the order appointed by God, proceeding from the sug∣gestion and instigation of the Diuellb 1.18.

VVhence came it to passe, that man wittingly and willingly, suffered himselfe to be driuen to such a horrible fall?

Not by intemperance in appetite, seeing hee abounded on all sides, with whatsoeuer delicates could be desired; but by Infide∣litie, whereby, first calling into question the truth of God, then contemning it, he turned to embrace a lye. From whence issued, Ingratitude, Ambition, Pride; to which was annexed contumelie and stubbornesse against God; seeing that Adam beeing not con∣tent with his own estate did vnworthilie despise so great liberality of God, and sought to become equall to God, whereby, also he subscribed & consented to those calūniations of Sathan, by which he accused God of lying, enuie, and malice, and hee gaue more credite to Sathan, who in lying, promised him great benefits by sinne, then to God himselfe, who threatned him destruction. And to conclude, he broke the commandement of God his Creator, his King and Lord, and shooke off his gouernment, lewdly, wil∣fully, and obstinately. By which meanes it came to passe, that he, reuolting from God, by a cursed Apostasie, fled into the campe of the Diuell, the most cursed enemie of God, and became the Diuels bond-slaue.

What is that corruption or deprauing of mans nature (which before was good, and to which Adam was created) ensuing that Trans∣gression?

It is a depriuation of the heauenly image (to which Adam was created) that is, of wisdome, vertue, holinesse, trueth, righteous∣nesse, wherewith he was before in his creation adorned, and a succeding of Sathans image in the place hereof, namely of blind∣nesse, impotencie, vncleannesse, vanitie, and vnrighteousnesse, so that since that came to passe, man can doe nothing but sinneb 1.19.

How manie sorts are there of this corruption?

Two▪ Originall and Actuall.

The first is the parent, the last the miserable issue of the first: The first a loathsome pudle and filthy Camarina, the second a most grieuous plague: the first is called Original, or that which is borne and propagated together with vsc 1.20. The second is called

actuall sinne, or the same which our selues haue brought vpon vs, and committed our selues. These two, notwithstanding, are, species subalternatae inter se, Kindes subordinate one to another, rather then opposing one another. For the one of them is, as it were, a cause and roote whence the other as a fruite & effect proceedeth, which distinction of them is gathered out of Rom. 5.14.

What vnderstand you by the name of Originall Sin?

It is that blemish and staine which is deriued from the first pa∣rent of all men according to the flesh vnto all his posteritie des∣cended of him.

But what is deriued from Adam to his posteritie?

Both the formall and the materiall part also of sinne, that is as the Apostle teacheth, manifestly, Rom. 5. from the xii. verse to the end of the chapter, not onely a depriuing of original righteousnesse, & a corruption of mās whole nature, but also a guilt and obliging of them to eternall punishment, in which Adam entangled himself & all his posteritie, that is; The verie disobedience of Adam, inso∣much as it is imputed to vs all, and hath therefore spred it selfe v∣pon al men though not by act, yet by guilt & imputation. As Rom. 5.12. We are all pronounced to haue sinned in Adam as in the roote, or a masse, whereout all mankinde was framed, we all be∣ing at that time in his loynes. And verse 16. and 18. By one mans fall the guilt came vpon all to condemnation. And vers. 19 By one mans disobedience all are made vniust, that is, guilty of gods anger and eternall death.

Seeing Leuie is said to pay Tithes in Abraham, because hee was in the loynes of Abraham. Heb. 7.9. Why also is not Christ said to haue sinned in Adam?

Because hee was not borne in ordinarie manner of the seede of man, but conceiued of the Holy Ghost; therefore he became free and exempted from Originall sinne, and from the guilt ther∣of, as also he did not pay tithes in Abrahams loynes, but was re∣presented in Melchisedecks person, as being an eternall Priest, not giuing but receiuing tithes.

ƲƲhat is the cause that sinne is deriued and propagated from the father to the children?

The cause is the Law which God hath iustly made, that man should be borne in such estate, if man sinned: euen as of a leprous father is borne a leprous sonne, of a base father a base sonne, of a poysonous serpent a serpent.

But is it righteous that the whole ofspring should be parta∣kers of the punishment deserued by one?

It is most iust with God: Yea amongst all nation it is receiued, that what the heade doth, in respect it is heade, that is imputed to the whole bodie worthilie, and children are spoyled of all their fathers goods because of their fathers rebellion. For as the Lord of a Fee iustly taketh away from his vngratefull vassall and his po∣steritie, the fee, which before was graunted to him vpon certaine conditions: so it is a deede of Gods Iustice, in that he taketh from Adam and all his posteritie, those good things which before were giuen to mankinde in their first parent.

Moreouer, that which Christ hath done as heade of the Church and of all the elect, is imputed to the Church, and we are saide, in Christ to haue kept the Lawe, to haue beene deade, buried and raised againe, and to sit in the heauens. Ephe. 2.6. and in many o∣ther places. Therefore that which Adam hath sinned, as head of mankinde, that is rightly imputed to vs, because whatsoeuer was done by him, was supposed to bee done by all men and euery par∣ticular man, and he represented his whole stock. Therefore also did hee lose that which was committed to his keeping for his whole stock.

But by what meanes is this guilt and this blemish and cor∣ruption conueied to his posteritie?

The guilt by imputation, as hath beene said: but the corrupti∣on not by example onely or imitation, or onely by ill custome, but by propagation and generation. Because Gen. 5.3. Adam is saide to haue begot Seth after his owne image, that is a sinnera 1.21.

Againe, because little infants doe not sinne by example, but are conceiued and borne in sinneb 1.22. And the Apostle saith Ephes. 2.3. That wee are all, by nature, the children of wrath, by nature, not by Imitation. But let vs remember that saying. We ought rather seeke what way to escape from that euill, then search how it came vpon vs,

as wee must not so much enquire how a fire beganne, but how it may bee quenched.

But why are children, borne of Godly parents, not sanctified by their puritie, as well as they drawe corrup∣tion from them?

Because they descende from them not by spiritual, but by car∣nal generation, for their posteritie is borne of them, not by grace, but by nature. For the guilt and corruption commeth from na∣ture, but iustification, which is opposed to the guilt & San∣ctification which opposeth corruption is from supernatural grace, Ioh. 1.13. The sonnes of God are not of bloud but of God. And chap. 3.3. Except a man bee borne againe &c.

To whom is originall Sinne deriued?

To all whosoeuer descend of Adam, the infants, as yet in the mothers wombe not excepteda 1.23. For although they haue not yet brought forth the fruites of iniquitie, yet their nature is a cer∣taine seede of sinne, and therefore hatefull and abhomin••ble to God. Rom. 5.14. Death is come vpon all, for so much as al haue sinned. But infants haue not sinned actually, therefore they haue sinned Originally.

Is none amongest all mankinde excepted?

Onely Christ, who though hee descended from Adam by a continued line and raceb 1.24. Yet not in a naturall manner, as other men, and by meanes of mans seede, but by the onely power of the holy Ghost hee was conceiued of the virgine Marie, and san∣ctified from his first conception that hee might bee without sinnec 1.25.

Yet the children of the faithfull are holy. 1. Cor. 7.14. If the roote bee holy, the branches also are holy. Rom. 11.16.

They are holy in regard of their societie with the Church, which we professe in the Creede, to bee the communion of Saints. Neither is forgiuenesse of sinnes and righteousnesse tied to propagation; but to the grace and mercie of God, or Gods most free e∣lection.

Secondly, they are holy, because they are comprehended in Gods couenant, of which it is saide, I will be thy God, and of thy seede after thee. Gen. 17.7.

Is Originall sinne, the sinne of another, or is it euery mans proper sinne?

It is another mans sinne, because being committed by Adam, it is deriued to vs from the same author, and yet is not lesse proper to any one of vs then it was to Adam.

First because Adam sinned not as a priuate man but as head of all mankind.

2. Because as mans nature communicated by him, becomes euery mans owne nature, so also his sin communicated by propagati∣on, and death, vvhich entred by sin, becomes euery mans ovvne sinne.

3. Because the opposition betwixt the obedience of Christ, & the disobedience of Adam, requireth it to be sod 1.26. As therefore the obedience of Christ is so communicated to his members, that euery faithfull person may call it his owne, so the vnrighteousnes of Adam is so made common to all men, that euery man is puni∣shed for his owne fault.

May the sinnes of other parents be said to be conueyed into their children, as the sinne of Adam is said to be?

The case differeth, because that first sinne was not so much per∣sonall and proper to Adam, as natural, that is, common to al mens nature, which originally and naturally was in his Loynes, & ther∣fore truely originall. But other sinnes of Adam and of other men were truely personall. Of which Ezech. 18.20. The sonne shall not beare the iniquitie of the father, but the soule that sinneth shall die.

Yet it shall be no absurditie, if wee say that the sinnes of our next parents and auncestors are communicated to their children by corrupt seed, their bodie being first stained with sinne, and af∣ter the soule being infected by the bodie, whence is is said, Exod. 20.5. I will visite the iniquitie of the fathers vpon the children. But, that children are not alwaies borne like to their wicked parents, it proceedeth from the speciall grace of God.

Is Originall sinne a Substance, or an Accident?

It is no substance, for then it should be either a soule or a bodie: but the bodie and soule in respect of the substance, are the good creatures of God, which are also, as yet, created by God, where∣fore they are not sinne. Neither is it a substantiall propertie

or any thing substantiall in man: but it is an outward and acci∣dentall qualitie, which notwithstanding is called natural, not that it hath proceeded from nature (insomuch as it is created) but be∣cause it seizeth vpon men, and possesseth them as by right of inhe∣ritance, and cleaueth to the nature of man, his strength and natu∣rall faculties, and is naturally bred in man. Ephes. 2.3. By nature wee are the sonnes of wrath. Rom, 7.17.20.21. The Sinne that dwel∣leth in me, the euil which is present with mee, saith the Apostle.

Is it an accident which may be separated from man?

Augustines words may serue for answere hereunto;* 1.27 Originall sin is remitted, not so as it is no longer originall sinne, but so that now it is not imputed: the guilt thereof is past and gone, the actuall being of it, remaineth, therefore also doth death it selfe remaine.

What is the subiect of Originall sinne?

The whole man both in bodie and soule, from head to foote, with all his powers and faculties of bodie and soule, as well the higher as lower, as vnderstanding, will, sense. Whereupon the Apostle Ephes. 4.17.18. affirmeth the minde is addicted to vani∣tie, the thought to blindnesse, and the heart to wickednesse. Rom. 8.7. The wisdome of the flesh is enmitie against God. The same thing is manifest by our renewing, which the Apostle attributeth to spi∣rit, soule and bodiea 1.28.

How many parts are there of this corruption?

Two. A defect and concupiscence, or a peruerse and inordinate inclination to euill. The defect is a wanting of Originall righte∣ousnesse; as there are in the minde of man, blindnesse and igno∣rance of heauenly things, in the will and heart, a turning away from God, or a depriuation of the loue of God and menb 1.29. 1. Cor. 2.14. The naturall man perceiueth not the things of Gods spirit.

Concupiscence is not a naturall desire of meat, drinke, genera∣tion, and delight in the senses▪ neither motions of the heart, such as affections are, neither onely a disorder of appetites and desires, but it is a readie inclination of all our strength, to doe those things which are forbidde•• in the lawe of God, of which nature is darknesse of our vnderstanding, doubting in our mindes, of God and of his prouidence, in our will and heart contumacie and stub∣bornnesse against God.

Because Paule saith Rom. 7.18. I know that in me, that is in my flesh there dwelleth no good: and vers. 23. I see another Lawe in my members, resisting the Lawe of my minde, doth it ther∣fore follow hence, that the highter part of the soule is not the subiect of concupiscence, but onely the sensitiue part?

No, for he doth not oppose flesh and members, to the minde, that is reason, such as it is, without the light of the holy Ghost, but he opposeth the flesh to the spirit, that is, to spirituall gifts or re∣generation, in as much as it is begunne in man by the Holie Ghost.

But are that priuation of Originall righteousnesse, and concupiscence sinnes?

They are. 1. Because that priuation is transgression of the law.

2. Because it is a sin not to be such a one as God commands thee to be. But concupiscence it selfe also is a sinne, because Deut. 10.16. we are commanded to circumcise the foreskins of our hearts, and in the law it is said; Thou shalt not couet. Exod. 20.17.

3. Because, Rom. 7.7. the Apostle teacheth that concupiscence remaineth, euen in the regenerate, which constantly hee calleth a sinne, against which we must without ceasing, fight, and he plain∣ly affirmeth, that it disagreeth with Gods Law, I had not knowne (saith hee) that concupiscence is sinne, except the Lawe had said; Thou shalt not couet. Whosoeuer looketh vpon a woman to lust after her, hath already committed adultery with her in his heart. Mat. 5.28. And 1. Iohn. 2.16. The concupiscence of the flesh is not of the father. And the Apostle calleth euen that euil, which he willeth not; that is to which hee yeeldeth not consent. Rom. 7.19. I do not that good I would, but that euill which I would not.* 1.30 Therefore Augustine ascribeth three things to concupiscence, that it is sinne, and the cause of sinne, & the punishment of sinne.

What is Originall sinne therefore?

Anselmus thus describeth Originall sinne. It is a wanting of ori∣ginall righteousnesse which ought to be in man. We describe it in this maner. It is not onely a priuation of Originall righteousnes, but both a deprauing and corruption of mans nature spread vpon al parts of the soule, propagated from Adam to his posteritie: and it is a guiltinesse, wherby euen the newe borne infants are also corrupt by Adams fall, and are therefore guiltie of Gods an∣ger

and eternall death, vntil pardon be granted, and except the benefit of Christ helpa 1.31: and besides these, it comprehendeth those workes which the corruption of our nature bringeth forth in vs, which the Scripture calleth, The workes of the fleshb 1.32.

By what names is this sinne called in the Scriptures?

The sinne that dwelleth in a man, because it remaineth continu∣ally in the flesh vntill death: but in them who are not regenerate it raigneth, in the regenerate it only dwelleth and not raignethc 1.33. Malum adiacens, The sinne which easilie cleaueth to vs, and com∣passeth vs round about, occupying all our strengthe 1.34; The sense and vnderstanding of the fleshf 1.35. Also it is absolutely and simply called Sinneg 1.36. Because it is the source and fountaine of all sinnes. The bodie of sinneh 1.37. because in it are gathered together all sins which breake forth when occasion is giuen. The Lawe of the ••••mbers. i. because all the members of soule and bodie,i 1.38 that is all the parts & powers of man, obey it as a Law. Flesh;k 1.39 concupiscence, &c. (to which is opposed the Spirit, which signifyeth the grace of regene∣rationl 1.40) The heart of manm 1.41. Also old Adamn 1.42.

How doth Originall sinne differ from actuall sinne?

As the tree differeth from the fruite, or the roote from the bran∣ches, Originall sinne is like a tree and a roote, out of which, euill fruites and boughes do spring, namely, actuall sins, not only out∣ward, but also inward. Out of the heart proceede euill thoughts (saith Christ. Mat. 15.19. Gal. 5.19.) In that place are recited the workes and fruites of the flesh, that is, of originall sinne.

Moreouer in actuall sinne, the matter of the sinne, remaineth not, for when a man hath either committed adulterie or spoken blaspheamie, those actions straight cease to be, when the thing is done, notwithstanding the offence to God, and the guilt remaine still. But in originall sin, the matter therof passeth not away: for wee finde in experience that the corruption of nature sticketh by vs: seeing still we run into sinne, and are vntoward to heauenly things both in body and soule,

What is the end or wage of Originall sin?

Eternall damnation, together with all the mischiefes incident to this lifea 1.43,

What is the effect thereof?

It deceiueth, it worketh all concupiscence, it killethb 1.44.

What vse is there of this Doctrine concerning Originall sinne?

A threefold vse. 1. That wee may acknowledge our vnclean∣nesse, and that laying away all arrogancie wee may betake our selues and flie to Christ our Sauiour.

2. That in what manner we vnderstand that the vnrighteous∣nesse of Adam is imputed to vs, in the same maner we may bee∣leeue that wee by the righteousnesse of Christ, are accounted tru∣ly and perfectly iust before GOD, as the Apostle teacheth. Rom. 5.15.

3. That because our birth and generation was and is, full of vice, wee may know we haue neede of a regeneration according to that. Ioh. 3.5. Except a man be borne againe, he cannot enter into the kingdome of Heauen.

How is this Doctrine opposed?

By sundry errors. 1. Of the Pelagians, who denie that Origi∣nall sinne is deriued by propagation to posteritie, but say it is con∣ueyed only by imitation and example. They also affirme, that death is the condition of mans nature, although Adam had not fallen. Also that Adams sinne hurt no man but himselfe onely. Al∣so they say that infants when they are borne doe not bring with them a prauitie of nature resisting the law of God, contrarie to Pauls assertion Rom. 5:12.

2. By the Monkes who denie that Originall sinne is a sin wor∣thy of death, but either a guiltinesse onely of another mans faults, or onely a fewell and matter to feede sinne, contrarie to Pauls speach. Ephes. 2.3. where he saith; ƲƲe are the children of wrath. Also they determine that it is onely in the bodie, in the senses and inferiour faculties, but not in the minde and will. Also that by Baptisme not only the guilte, but the euill and prauitie of concu∣piscence is taken away: that concupiscence is not a sinne, but a natuall appetite or desire, & that it is onely in the sensual appetite, & giuen vnto man, that by striuing with it, he may more & more be sharpened to follow vertue, and may binde God to himselfe by his greater desert. Also they say, that infants damned for Original sin only, haue not poena sensus, no punishment of feeling, in their bodies, but only poena damni, or punishment by losse of the sight and enioying of God: although it be credible, that those are more gently to bee punished, in whom originall sinne hath not yet

broke forth into workes. Also that Marie the mother of our Lord was conceiued & borne without originall sin, which iudg∣ment also they hold of Iohn Baptist: therefore that Christ died not for Marie and Iohn Baptist, because he died for originall sinne onely, which they wanted: yet Mary reioyced in God her Saui∣our: and Iohn confesseth, that he is not worthie to beare the shoes of Christ.

3 Of those who say the corruption onely of nature is im∣puted to vs, not the guilt also of Adam: and contrarily of those who say the guilt and not the corruption is to be vnderstood by the name of originall sinne.

4 Of those Papists who hold that onely actuall sinnes are for∣bidden by the law, and that therefore a man may satisfie the Lawe.

5 Of the adherents of Flauius Illiricus, who teach that it is not an accident, but the verie nature of man, and the substance thereof corrupted, contrarie to that saying of Paule, Rom. 7.21. Sinne is present with me, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and contrarie to those testimo∣nies which teach that God is author of mans nature euen since his fall: and also against those places whereby wee learne that Christ tooke our humane nature and substance, and redeemed man, but not sinne.

6 Of the Philosophers, who call that only sinne which resisteth reason, whereas reason it selfe can doe nothing but erre, vntill it be enlightened by the light of God.

7 Of the Libertines, who define and restraine sin to be only that wherein a man thinketh himselfe to sinne.

8 The blasphemie of the Manichees, who say that sinnes pro∣ceed of God.

Notes

• a 1.1

  1 Cor. 5.8.
• a 1.2

  Rom 4.15
• b 1.3

  Heb, 1.9.
• c 1.4

  2 Tim. 2.19
• d 1.5

  Rom. 1.18.
• e 1.6

  Gen. 3.1.4.
• f 1.7

  Gen. 3.6
• g 1.8

  Gen. 3 6 1 Iohn. 2.16 2 Sam 11.1
• a 1.9

  Rom 3.20 &. 4.15. & 5.20 & 7.7.8.
• b 1.10

  Ezech. 16.49
• a 1.11

  Mat. v 6.69. &. the verses follow¦ing.
• b 1.12

  2. Sam. 11.2.4..5.
• c 1.13

  Rom 1.26 Ephes. 2.2 2 Thess. 2.11.22.
• a 1.14

  Iohn. 12 6 Mat. 26.14 15.15.
• b 1.15

  Gen. 4.8.
• c 1.16

  Rom. 5.12. Ephe. 2.4
• a 1.17

  Gen. 2.17
• b 1.18

  Gen. 3.4.
• b 1.19

  Rom. 6.16 17. &. 7.23.
• c 1.20

  Ehes. 2.3 Psal. 51.7.
• a 1.21

  Rom. 15.12. Iob 14.4. & 15.14.
• b 1.22

  Psal. 51.7.
• a 1.23

  Psal. 51.7
• b 1.24

  Luc. 3.23
• c 1.25

  Mat. 1.18. Luc. 1.35.
• d 1.26

  Rom. 5.18.19
• * 1.27

  Lib. 1. de Concupiscen∣tia. c. 25.
• a 1.28

  Rom. 12.1. Ephes. 4.33. 1 Thessa. 5.23.
• b 1.29

  Rom. 3.23.
• * 1.30

  Lib. 3. contra Iul.
• a 1.31

  Ioh. 1.29.
• b 1.32

  Gal. 5.19
• c 1.33

  Rom. 7.17.20
• e 1.34

  Heb, 12.1.
• f 1.35

  Rom. 8.6.
• g 1.36

  Rom 7, 8.
• h 1.37

  Rom. 6.6.
• i 1.38

  Rom. 13.4.
• k 1.39

  Gen. 6, 3.
• l 1.40

  Gal. 16.17
• m 1.41

  Gen, 8, 21
• n 1.42

  Rom, 6, 6.
• a 1.43

  Gen, 2, 17 & 3, 19,
• b 1.44

  Rom. 5, 12 17,