The first part of The cases of conscience Wherein specially, three main questions concerning…The first part of The cases of conscience Wherein specially, three maine questions concerning…

The use of this doctrine touching sin, ⟨p. 14⟩is two fold. First, by it we learn and see what is Original sin, whereby an Infant in the first conception and birth is indeed a sinner. Every Infant must be considered as a part of Adam, proceeding of him and partaking of his nature: and thereby it is made a sinner, not only by imputation of Adams offence, but also by propagation of an aptness, & proneness unto every evil, received together with nature from Adam. And thus ought we to conceive Original sin, not to be the corruption of nature alone, but Adams first offence imputed, with the fruit thereof the corruption of nature, which is an inclination unto every evil, derived together with nature from our first parents. Secondly, by this we are taught, to take heed of all and every sin, whether it be in thought, word, or deed: because the committing thereof, though in respect of the act it passeth away in the doing, yet it breedeth and increaseth a wicked disposition in the heart, (as hath been said) to the offence done, or any other sin. Men deceive them selves, that think all the evil of sin, to be only in the act of sinning & to go no further; whereas indeed every offence hath a certain blot going with it, that corrupteth the heart, and causeth man to delight and lie in his offence, which lying in sin is a greater cause of damnation, then the very sin it self. This therefore must admonish ⟨p. 15⟩us, to take heed least we continue in any sin, and if it fall out, that through infirmity we be overtaken by any tentation, we must labour to rise again, and turn from our sin to God, by new and speedy repentance.

The vse of this doctrine touching sinne, ⟨p. 14⟩is two fold. First, by it we learne and see what is Originall sinne, whereby an Infant in the first conception and birth is indeed a sinner. Euery Infant must be considered as a part of Adam, proceeding of him and partaking of his nature: and thereby it is made a sinner, not onely by imputation of Adams offence, but also by propagation of an aptnesse, & pronenesse vnto euery euil, receiued together with nature from Adam. And thus ought we to conceiue Originall sinne, not to be the corruption of nature alone, but Adams first offence imputed, with the fruit thereof the corruption of nature, which is an inclination vnto euery euill, deriued together with nature from our first parents. Secondly, by this we are taught, to take heed of all and euery sinne, whether it be in thought, word, or deed: because the committing therof, though in respect of the act it passeth away in the doing, yet it breedeth and increaseth a wicked disposition in the heart, (as hath beene said) to the offence done, or any other sinne. Men deceiue thē selues, that thinke all the euill of sinne, to be only in the act of sinning & to go no further; wheras indeed euery offence hath a certen blot going with it, that corrupteth the heart, and causeth man to delight and lie in his offence, which lying in sinne is a greater cause of damnation, then the very sinne it selfe. This therefore must admonish