The whole body of Christian religion, by Hieron. Zanchius. Translated out of Latine by D. Ralph Winterton.

CHAP. VII. Concerning the Fall of man, and originall sin and the fruits of it.

DOCTRINE. I. That Adam voluntarily and of his own accord sinned against God by his disobedience.

WE believe, That Adam the first man, considering that he wasa 1.1 created after the Image of God, andb 1.2 made just and upright, and endued with free-will in such sort, that if he would he might have not sinned, and so never died: considering this, I say, we believe, that hec 1.3 at the devils perswasion, God not hindring him, but leaving himd 1.4 to follow his own counsel, of his own accord, with true free∣dome

of will sinned against God by his disobedience: so that he can nei∣ther translate the fault upon God, nor his own nature as he received it from God, nor any other creature, but ought and must attribute it one∣ly unto himself, because he would so.

DOCT. II. What the nature and qualitie of Adams sin was.

WE understand, That Adams sin was his voluntariea 1.5 transgres∣sing theb 1.6 commandment of God, in eating the forbidden fruit (as Moses sets it down) and (as the Apostle speaketh) hisc 1.7 disobedience: which consisted not so much in the out∣ward act, as in his voluntarie purpose of mind, in that he would not obey God.

DOCT. III. What and how manifold death followed upon Adams sin.

SO we confesse, That man being destitute of the grace of God, by his own fault lost that life by which he did live holily unto God, having

his understanding blinded, his will depraved, and the integritie of his whole nature perished, as concerning things belonging unto God, and a life well-pleasing unto God: That he becamea 1.8 the servant of sin, and the slave of Satan, and trulyb 1.9 dead un∣to God: Thatc 1.10 he incurred death, both that of the body which is com∣mon to all men together with all bo∣dily calamities, and also, and that especially, that of the whole man, which is eternall, that is to say, most miserable, most grievous, most un∣happy, to live with the devil in ever∣lasting torments, a life beyond all comparison worse then any death: from which he could never have beend 1.11 delivered but by Christ.

DOCT. IV. That in Adam all men sinned.

NOw, for as much as all mankind, which by naturall generation was to be propagated from Adam, was in the loynes of Adam; whereupon the commandment joyned also with a commination belonged not to A∣dams person onely, but to all man∣kind:

Therefore we believe with the Apostle, and confesse thata 1.12 in Adam sinning all men sinned; so that the disobedience was not so much pro∣per to him as common to all man∣kind: because his guilt descended upon all his posteritie whether born already, or yet to be born; as the Apostle plainly teacheth, and most firmely proveth by opposingb 1.13 the disobedience of Adam, and the obe∣dience of Christ, the one to the other. For if the obedience of Christ be as well ours by imputation, as it was Christ's own by his proper action; because we are born again of his in∣corruptible seed, and of his spirit: then likewise it followes, that the dis∣obedience of Adam is imputed unto us, and his guilt becomes ours; be∣cause according to our carnall gene∣ration, we are born of his seed, who is the Father of all men.

DOCT. V. That presently upon Adams disobe∣dience, there followed the corruption of his whole nature, in all men.

ANd, as upon Adam's actuall dis∣obedience, there followed pre∣sently in the just judgement of God, the corruption of his whole nature, which is by the Apostle calleda 1.14 lust or concupiscence, which is both a punishment for sin foregoing, and a sinne it self, and the cause of other sins: So also all men which by natu∣rall propagation are descended from him, are infected with the same con∣tagion, and corruption of nature. This we believe as we have been taught out of Holy Scripture, and and this we confesse with the whole Church. For in Adam all men sinned, and the guilt of his disobedience came upon all.

DOCT. VI. What we properly call Originall sin.

WHerefore we say, that this here∣ditary stain and corruption of nature, is so in all men a sinne, and

therefore commonly called Origi∣nall sinne; that yet notwithstanding we in no wise separate it from the guilt and imputation of that first disobedience. As on the contrarie we doubt not to affirme that the righteousness of Christians consists, not so much in the regeneration of nature, which is the work of Christs Spirit, and commonly called by the name of Inherent righteousness, as in the imputation of the perfect obe∣dience and righteousness of Christ, whose members we are▪

DOCT. VII. That the contagion of our nature is truely a sinne.

ANd although this contagion did overspread Adam and all his po∣steritie, and was inflicted as a just pu∣nishment for that first transgression of Gods commandment. Yet thus much we know as certainly as can be, out of holy Scripture, that it is not one∣ly a punishment for sin, but also the cause of all other sinnes, and like∣wise a sinne it self, and such a one as is alone sufficient to condemne us.

DOCT. VIII. That concupiscence even in the regene∣rate is of it's own nature a sinne.

ANd we have learned, that concu∣piscence of it's own nature is so farre forth a sinne, and so repugnant to the Law of God, making all men subject to eternall damnation, unless they be redeemed by Christ: that yet we make no manner of doubt but in the very regenerate themselves, al∣though it be not imputed unto them any more, for as much as the guilt thereof is taken away by faith in Christ, it is truely and of it self a sinne, and such a one as deserves eter∣nall death, seeing that it is, as the Apostle also teacheth,* 1.15 the transgres∣sion of the Law, and is condemned by the Law of God.

DOCT. IX. That from our naturall and imbred con∣cupiscence as from a fountain there flow forth continually streams of actuall sins and transgressions.

WE believe further, that this our naturall pravitie is such a foun∣tain

of all evil, and so inexhaustible, that from thence there spring forth continually the most filthy waters of evil passions, wicked cogitations, and ungodly desires, which unlesse they be restrained and kept in by the Spi∣rit of Christ, will breake forth out∣wardly into wicked and ungodly actions, some more grievous then other: so farre forth that there is not any one godly man living, which carries not about with him this sink of sinne, and feels not from thence filthy vapours and exhalations al∣wayes ascending, and is not contami∣nated and defiled with the pollutions thereof.a 1.16 Every man (saith S^t. Iames) is tempted, when he is drawn away of his own lust, and enticed.b 1.17 Then when lust hath conceived it bringeth forth sin: and sin when it is finished bringeth forth death.

DOCT. X. That God is not the Authour of sinne.

BY all which we are confirmed in this faith, that we believe, that God is in no wise the Authour of sin, see∣ing that he neither created Adam e∣vil,

nor with an inclination to evil, but just and upright; so that he sinned of his own free-will and accord, not moved, much lesse forced by God.a 1.18 Neither was this pravitie any cor∣ruption of his nature as he was crea∣ted by God, but by Gods just per∣mission followed as a punishment upon his disobedience having will∣fully lost his Originall righteousness.

DOCT. XI. Errours condemned.

THerefore with Ireneus, and all the Church we condemne all those which make God the Authour of sinne: and likewise all Pelagians both old and new, which either deny that all men sinned in Adam, and so are guilty of Originall sin; or else dispute that this imbred lust or con∣cupiscence is onely the punishment of sin, but not truely sin indeed; or else in the regenerate at least will not have it to be called by the name of sinne. We condemne also those, which have taught or do teach, that Ori∣ginall sinne is a substance: because this opinion either makes God to be

the Authour of sin, or else denyes him to be the maker of every sub∣stance; and because it serves also to confirm the Doctrine of the Ma∣nichees concerning two causes or Originalls of all things, to wit, one chief and prime good, and another chief and prime evil, so that all things which are good have proceeded from the beginning unto this present, and still do proceed from the good, and all evil from the evil one. We con∣demne also all stoicks, and those that are like unto them, which teach that all sinnes are equall, and not one greater then another. And last of all those, which contend that there may be some one found in this world, which is altogether void of sinne.

Notes

• a 1.1

  Gen. 1.27.
• b 1.2

  Eccl. 7.29.
• c 1.3

  Gen 3.1, &c.
• d 1.4

  Eccl. 15.14.
• a 1.5

  Gen. 3.6.
• b 1.6

  Gen. 2.17.
• c 1.7

  Rom. 5.19.
• a 1.8

  Ioh 8.34.
• b 1.9

  Eph. 2.1.
• c 1.10

  Rom. 5.12.
• d 1.11

  1 Cor. 15.22.
• a 1.12

  Rom. 5.19.
• b 1.13

  ibid.
• a 1.14

  Rom. 7.7. August. Tom. 7. contra Iul. Pe∣lag. lib. 5. cap. 3.
• * 1.15

  1 Iohn. 3.4.
• a 1.16

  Iam. 1.14.
• b 1.17

  15.
• a 1.18

  1 Iohn 2.16