Three treatises of the vanity of the creature. The sinfulness of sin. The life…Three treatises of the vanity of the creature. The sinfulnesse of sinne. The life…
Three treatises of the vanity of the creature. The sinfulness of sin. The life of Christ. Being the substance of several sermons preached at Lincolns Inn: by Edward Reynolds, preacher to that honourable society, and late fellow of Merton College in Oxford.Three treatises of the vanity of the creature. The sinfulnesse of sinne. The life of Christ. Being the substance of severall sermons preached at Lincolns Inne: by Edward Reynoldes, preacher to that honourable society, and late fellow of Merton Colledge in Oxford.
Edward Reynolds 1599–1676London: printed by Felix Kyngston for Robert Bostocke, 1631
[20], 100, 99-535, [1] p. · 188k words · STC 20934 · ESTC S115807
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
What a watch then should we keep over our evil hearts, what pains should we take by prayer and unweariednesse of spirit to suppress this enemy? If there were any time wherein the flesh did sit still and sleep, wherein the water did not run, and seek for vent, we might then haply slacken our care; but since it is ever stirring in us, we should be ever stirring against it, and using all means to lessen and abate it: since the heart is unwearied in evil, we should not faint, nor be weary of well-doing. Since the heart is so abundant in evil, we ⟨p. 192⟩should abound likewise in every good work of the Lord, always considering what advantage this labour will give us against the toil of sin: in lust a man wearieth himself and hath no hope, but here our labour is not in vain in the Lord, we shall reap if we faint not; and a little glory in heaven, nay a little comfort in earth (though neither one nor other may be called little) will be a most plentiful recompense, pressed down and running over for any the greatest pains that can be taken in this spiritual watch. Ye have need of patience, saith the Apostle, to go through the will of God, to be in a perpetual combat and defiance with an enemy that will give no respite nor breathing time. The temptations of Satan, the solicitations of the world are not so many, nor heavy clogs to men in their race, as that to which they are fastened, this weight that presseth down, this besieging sin which is ever enticing, clamouring, haling, rebelling, intruding, with love, with strength, with law, with arguments, with importunities calling a man from his right way. From this consideration the Apostle immediately infers this duty of patience, Lay aside every weight, saith the Apostle, and the sin that doth so easily beset us, and run with patience unto the race that is set before us. And we must not cast our eye always to the clog which we draw, that may much dis-hearten us; but look unto Jesus, the Author and finisher of our faith, he that can carry us through all these difficulties, that gives us weapons, that teacheth our hands to war, and our fingers to fight, that is our Captain to lead us, and our second, ([Greek or Hebrew], our fellow-Combatant) that fighteth against sin in us by his grace.
What a watch then should we keepe over our evill hearts, what paines should wee take by prayer and unweariednesse of spirit to suppresse this enemy? If there were any time wherein the flesh did sit still and sleepe, wherein the water did not runne, and seeke for vent, wee might then haply slacken our care; but since it is ever stirring in us, wee should bee ever stirring against it, and using all meanes to lessen and abate it: since the heart is unwearied in evill, we should not faint, nor be weary of well-doing. Since the heart is so abundant in evill, wee
should abound likewise in every good work of the Lord, alwayes considering what advantage this labour will give us against the toyle of sinne: in lust a man wearieth himselfe and hath no hope, but here our labour is not in vaine in the Lord, wee shall reape if wee faint not; and a little glory in heaven, nay a little comfort in earth (though neither one nor other may be called little) will be a most plentifull recompence, pressed downe and running over for any the greatest paines that can bee taken in this spirituall watch. Yee have need of patience, saith the Apostle, to goe through the will of God, to bee in a perpetuall combate and defiance with an enemy that will give no respite nor breathing time. The temptations of Satan, the solicitations of the world are not so many, nor heauie clogs to men in their race, as that to which they are fastned, this weight that presseth downe, this besieging sinne which is ever enticing, clamouring, haling, rebelling, intruding, with love, with strength, with law, with arguments, with importunities calling a man from his right way. From this consideration the Apostle immediately inferres this duty of patience, Lay aside every waight, saith the Apostle, and the sinne that doth so easily beset us, and runne with patience unto the race that is set before us. And we must not cast our eye alwayes to the clog which wee draw, that may much dis-hearten us; but looke unto Iesus, the Author and finisher of our faith, hee that can carry us through all these difficulties, that gives us weapons, that teacheth our hands to warre, and our fingers to fight, that is our Captaine to leade us, and our second, (〈non-Latin alphabet〉, our fellow-Combatant) that fighteth against sinne in us by his grace.
Look what he did, what contradiction he endured, lest ye be wearied and faint in your minds; Look what he promiseth, a victory against our lusts, and a Crown after our victory. Look when he cometh, 'tis yet but a little while; The coming of the Lord draweth nigh, the Lord is at hand; Call to ⟨p. 193⟩him, he is within the voice of thy prayer, he will come to strengthen thee; wait upon him, he is within the eye of thy Faith, he will come to reward thee. Look upon the Cloud of witnesses, those that are now the Church of the first-borne, and have their Palms in their hands; they all went through the same combat, they were all beset with alike infirmities, they were all men of the same passions with us, let us be men of the same patience with them.
Looke what hee did, what contradiction hee endured, lest yee bee wearied and faint in your minds; Looke what he promiseth, a victory against our lusts, and a Crowne after our victory. Looke when he commeth, 'tis yet but a little while; The comming of the Lord draweth nigh, the Lord is at hand; Call to ⟨p. 193⟩him, he is within the voyce of thy prayer, hee will come to strengthen thee; waite upon him, he is within the eye of thy Faith, he will come to reward thee. Looke upon the Cloud of witnesses, those that are now the Church of the first-borne, and have their Palmes in their hands; they all went through the same combate, they were all beset with alike infirmities, they were all men of the same passions with us, let us bee men of the same patience with them.
Now lastly, consider the Propagation of this sin. Which may therefore well be called an old man, because it dies not, but passeth over from one generation to another; A mans Actual sins are personal, and therefore Intransient, they begin and end in himself; but original sin is natural, and therefore with the nature it passeth over from a man to his posterity. It is an entail that can never be cut of, it hath held from Adam and will so continue to the worlds end holding all men in an unavoidable service and villanage unto Satan the Prince of this world. In Humane Tenures if a man leave a personal estate to all his children indefinitely, without singling out and designing this portion to one and that to another, though it be true to say that there is nothing in that estate which any one of the children can lay an entire claim unto as his own, but that the rest have joint interest in it, (for the children, though many in persons, are yet but one proprietary in regard of right in the estate of their father, till there be a severance made) yet notwithstanding a Partition may be legally procured, and there is a kind of virtual or fundamental severance before, which was the ground of that which is afterwards real and legal: But now in this wretched Inheritance of sin which Adam left to all his posterity, we are to note this mischief in the first place, that there is no virtual partition, but it is left whole to every child of Adam. All have it, and yet every one hath it all too. Soe that as Philosophers ⟨p. 194⟩say of the Reasonable soul, That it is whole in the whole, and that it is whole in every part: so we may say of original concupiscence, It is Tota in Genere Humano, and Tota in quolibet homine. All in mankind, and all in every particular man. There is no law of partition for one man to have to him in peculiar the lusts of the eye, another to him the lusts of the tongue, another to him the lusts of the ear, &c. but every man hath every lust originally as full as all men together have it.
Now lastly, consider the Propagation of this sinne. Which may therefore well be called an old man, because it dies not, but passeth over from one generation to another; A mans Actuall sinnes are personall, and therefore Intransient, they begin and end in himselfe; but originall sinne is naturall, and therefore with the nature it passeth over from a man to his posteritie. It is an entaile that can never be cut of, it hath held from Adam and will so continue to the worlds end holding al men in an unavoidable service and villanage unto Satan the Prince of this world. In Humane Tenures if a man leave a personall estate to all his children indefinitely, without singling out and designing this portion to one and that to another, though it bee true to say that there is nothing in that estate which any one of the children can lay an entire clayme unto as his owne, but that the rest have joynt interest in it, (for the children, though many in persons, are yet but one proprietarie in regard of right in the estate of their father, till there be a severance made) yet notwithstanding a Partition may be legally procur'd, and there is a kinde of virtuall or fundamentall severance before, which was the ground of that which is afterwards reall and legall: But now in this wretched Inheritance of sin which Adam left to all his posterity, we are to note this mischiefe in the first place, that there is no virtuall partition, but it is left whole to every childe of Adam. All have it, and yet every one hath it all too. Soe that as Philosophers ⟨p. 194⟩say of the Reasonable soule, That it is whole in the whole, and that it is whole in every part: so wee may say of originall concupiscence, It is Tota in Genere Humano, and Tota in quolibet homine. All in mankinde, and all in every particular man. There is no law of partition for one man to have to him in peculiar the lusts of the eye, another to him the lusts of the tongue, another to him the lusts of the eare, &c. but every man hath euery lust originally as full as all men together have it.
Secondly, we are to note a great difference further between the Soul & sin in this regard; though all the soul be in every member as well as in the whole body, yet it is not in the same manner and excellency in the parts as in the whole. For it is in the whole to all the purposes of life, sense, and motion, but in the parts the whole Soul serves but for some special businesses. All the soul is in the eye, and all in the ear, but not in either to all purposes, for it sees only in the eye, and it hears only in the ear; But original sin is all in every man, and it serves in every man to all purposes: Not in one man only to commit adultery, in another idolatry, in another murder, or the like, but in every man it serves to commit sin against all the Law, to break every one of Gods commandments. A whole thing may belong wholly unto two men in several, by diverse ways of propriety, or unto sundry purposes; A house belongs wholly to the Landlord for the purpose of profit and revenue, and wholly to the tenant for the purpose of use and inhabitation; but it seems in ordinary reason impossible for the same thing to belong wholly to sundry men in regard of all purposes for which it serves. But such an ample propriety hath every man to original sin, that he holds it all, and to all purposes for which it serves. For though some sins there are which cannot by some men be properly committed (properly I say, because by way of provocation, or occasion, or approbation, or the like, one man may participate ⟨p. 195⟩in the sins which another commits) as a King cannot be […] to his superiors in government, because he hath no superiors; a lay man cannot commit the sinne• of a Minister, an unmarried man the sins of a husband, &c. yet this disability ariseth out of the exigence of personal conditions, but no way out of the limitedness or impotency of original sin, which in every man serves to all the purposes which can consist with that mans condition; and as his condition alters, so is it likewise fruitful unto new sins. And these are two great aggravations of this sinful inheritance That it comes whole unto every man; and that every man hath it unto all the purposes for which it serves.
Secondly, we are to note a great difference further between the Soule & sin in this regard; though all the soule be in every member as wel as in the whole body, yet it is not in the same manner and excellency in the parts as in the whole. For it is in the whole to all the purposes of life, sense, and motion, but in the parts the whole Soule serves but for some speciall businesses. All the soule is in the eye, and all in the eare, but not in either to all purposes, for it sees onely in the eye, and it heares onely in the eare; But originall sinne is all in every man, and it serves in every man to all purposes: Not in one man onely to commit adulterie, in another idolatry, in another murther, or the like, but in every man it serves to commit sinne against all the Law, to breake every one of Gods commandements. A whole thing may belong wholly unto two men in severall, by diverse wayes of propriety, or unto sundry purposes; A house belongs wholly to the Landlord for the purpose of profit and revenew, and wholly to the tenant for the purpose of use and inhabitation; but it seemes in ordinary reason impossible for the same thing to belong wholly to sundry men in regard of al purposes for which it serves. But such an ample propriety hath every man to originall sinne, that he holds it all, and to all purposes for which it serves. For though some sinnes there are which cannot by some men bee properly committed (properly I say, because by way of provocation, or occasion, or approbation, or the like, one man may participate ⟨p. 195⟩in the sinnes which another commits) as a King cannot be 〈…〉 to his superiors in governement, because he hath no superiors; a lay man cannot commit the sinne• of a Minister, an unmarried man the sinnes of a husband, &c. yet this disability ariseth out of the exigence of personall conditions, but no way out of the limitednesse or impotency of originall sinne, which in every man serves to all the purposes which can consist with that mans condition; and as his condition alters, so is it likewise fruitfull unto new sinnes. And these are two great aggravations of this sinnefull inheritance That it comes whole unto every man; and that every man hath it unto all the purposes for which it serves.
Thirdly, it is to be observed that in original sin (as in all other) there are two things, Deordination or sinfulness, and Guilt or obligation unto punishment. And though the former of these be inseparable from nature in this life yet every man that believeth and repenteth hath the damnation thereof taken away, it shall not prove unto him mortal. But now this is the calamity; Though a man have the guilt of this sin taken of from his person by the benefit of his own faith, and the grace of Christ to him: yet still both the deordination, and the guilt passeth over unto his posterity by derivation from him. For the former the case is most evident, what ever is borne of flesh is1 flesh, no man can bring a clean thing out of an unclean, an evil root must bring forth evil branches, a bitter fountain corrupt streams; leaven will derive sourness into the whole mass, and the Fathers treason will stain the blood of all his posterity: And it is as certain for the latter, that though guilt and punishment may be remitted to the Father, yet from him it may be transmitted to his child. Every parent is the channel of death to his posterity. Totum gonu• […] fecit Adam is damnationis 2traduce•; Adam did diffuse and propagate damnation unto all mankind. Neither is […] any wonder, or injustice ⟨p. 196⟩that from a cursed root should proceed branches fit for3 nothing but the fire. As a Jew that was circumcised brought forth an uncircumcised son, as clean corn sowed comes up with chaff and stubble, as the seed of a good Olive brings forth a wild Olive: so is it with the best that are, their Graces concur not to natural generation, and therefore from them is nothing naturally propagated. For first the wiping off of Guilt while the fault abides is an Act of Grace and pardon; now pardons are ever immediate from special favour, from direct grant, and therefore cannot run in the blood, nor come to a man in the virtue of his birth, or by derivation; especially where the pardon runs not in general terms, but personally by way of privilege and exemption, and that too upon certain conditions, the performance and virtue whereof is intransient, and cannot avail any by way of imputation or redundancy.
Thirdly, it is to be observ'd that in originall sin (as in all other) there are two things, Deordination or sinfulnes, and Guilt or obligation unto punishment. And though the former of these be inseparable from nature in this life yet every man that beleeveth and repenteth hath the damnation thereof taken away, it shall not prove unto him mortall. But now this is the calamitie; Though a man have the guilt of this sinne taken of from his person by the benefit of his owne faith, and the grace of Christ to him: yet still both the deordination, and the guilt passeth over unto his posteritie by derivation from him. For the former the case is most evident, what ever is borne of flesh is1 flesh, no man can bring a cleane thing out of an uncleane, an evill roote must bring forth evill branches, a bitter fountaine corrupt streames; leaven will derive sowernesse into the whole masse, and the Fathers treason will staine the blood of all his posterity: And it is as certaine for the latter, that though guilt and punishment may bee remitted to the Father, yet from him it may be transmitted to his childe. Every parent is the chanell of death to his posterity. Totum gonu•〈…〉 fecit Adam is damnationis 2traduce•; Adam did diffuse and propagate damnation unto all mankind. Neither is 〈…〉 any wonder, or injustice ⟨p. 196⟩that from a cursed roote should proceed branches fit for3 nothing but the fire. As a Iew that was circumcised brought forth an uncircumcised sonne, as cleane crne sowed comes up with chaffe and stubble, as the seed of a good Olive brings forth a wilde Olive: so is it with the best that are, their Graces concurre not to naturall generation, and therefore from them is nothing naturally propagated. For first the wiping off of Guilt while the fault abides is an Act of Grace and pardon; now pardons are ever immediate from speciall favour, from direct grant, and therefore cannot runne in the bloud, nor come to a man in the vertue of his birth, or by derivation; especially where the pardon runnes not in generall termes, but personally by way of priviledge and exemption, and that too upon certaine conditions, the performance and vertue whereof is intransient, and cannot availe any by way of imputation or redundancie.
3Nec mirum, nec iniustum quòd Radix proserat damnata damnatos. Aug. cont. Jul. lib. 3. cap. 12. Ex olea semine non fit nisi oleaster. Aug. de nupt. & concup. lib. 1. c. 19.Nec mirum, nec iniustum quòd Radix proserat damnata damnatos. Aug. cont. Iul. lib. 3. cap. 12. Ex olea semine non fit nisi oleaster. Aug. de nupt. & concup. lib. 1. c. 19.
Secondly, though the personal Guilt be off from the man, yet the ground of that Guilt, the damnableness, or liablenesse to be imputed unto punishment is inseparable from sin; though sin be not mortall de facto▪ So as to bring damnation to the person justified, yet it never ceaseth to be mortall de merito, that is, to be damnable in it self, in regard of its own nature and obliquity, though in event and execution the damnable virtue of sin be prevented by faith which cures it, and by repentance which forsakes and cuts it off. For we must observe that To merit damnation belongs to the nature of sin, but to bring forth damnation▪ belongs to the accomplishment and finishing of sin, when it is suffered1 to grow to its measure, never interrupted, never prevented; God hath patience toward sinners, and waiteth for their repentance, and doth not presently pour out all his wrath; if in this interim men will be persuaded in the day of their peace to accept of mercy offered, and to Break of sins before the Epha be full, then their2 sins shall not end in Death. But if they neglect all Gods ⟨p. 197⟩mercy, and go on still, till there be no remedy, then sin grows to a ripeness, and will undoubtedly bring forth Death. Since therefore the nature of sin passeth to posterity, even when the guilt thereof is remitted in the pa•ent, needs must the guilt thereof pass too, till by grace it be done away.
Secondly, though the personall Guilt be off from the man, yet the ground of that Guilt, the damnablenesse, or liablenesse to be imputed unto punishment is inseparable from sin; though sin be not mortall de facto▪ So as to bring damnation to the person justified, yet it never ceaseth to be mortall de merito, that is, to be damnable in it selfe, in regard of its owne nature and obliquity, though in event and execution the damnable vertue of sinne be prevented by faith which cures it, and by repentance which forsakes and cuts it off. For wee must observe that To merit damnation belongs to the nature of sinne, but to bring forth damnation▪ belongs to the accomplishment and finishing of sinne, when it is suffered1 to grow to its measure, never interrupted, never prevented; God hath patience toward sinners, and waiteth for their repentance, and doth not presently powre out all his wrath; if in this interim men will bee perswaded in the day of their peace to accept of mercy offer'd, and to Breake of sinnes before the Epha be full, then their2 sinnes shall not end in Death. But if they neglect all Gods ⟨p. 197⟩mercie, and goe on still, till there be no remedie, then sinne growes to a ripenesse, and will undoubtedly bring forth Death. Since therefore the nature of sinne passeth to posterity, even when the guilt thereof is remitted in the pa•ent, needs must the guilt thereof passe too, till by grace it be done away.
Fourthly, In original sin there is a twofold denomination 1or formality. It is both a Sin, and a Punishment of sin. For it is an absurd conceit of some men who make it an impossibility for the same thing to be both a2 sin and a punishment. When a prodigal spends all his money upon uncleanness, is not this mans poverty both his sin and his punishment? When a drunkard brings diseases on his body, and drowns his reason, is not that mans impotency and sottishness both his sin and his punishment? Indeed sin cannot rightly be called an inflicted 3punishment, for God doth not put it into any man; yet it no way implies contradiction, but rather abundantly magnifies the justice and wisdom of Almighty God, to say that he can order sin to be a scourge and punishment to it self: And so Saint Austen calls it, a penal viciousness or corruption. So that in the derivation of this •in we have unto us propagated the very wrath of God. It is like Aaron's rod, on our part a branch that buddeth unto iniquity, and on Gods part a Serpent that stingeth unto Death. So that Adam is a twofold cause of this sin in his posterity. A meritorious cause, he did deserve it by prevarication as it was a punishment, & an efficient cause, he doth derive it by contagion as it is a sin. And this is the wretchedness of this sin, that it is not only a means to bring the wrath of God upon us, but is also some part and beginning of the wrath of God in us, and so is, as it were the earnest, and first fruits of damnation. Not as if it were by God infused into our nature (for we have it put into us no other way but by seminal contagion 4and propagation from Adam) but God seeing man ⟨p. 198⟩throw away and wast that original righteousness which he at the first put into him, and appointing him to be the head and fountain of all mankind not only in nature but in foro-too, in regard of legal proceeding, with-held from him and his seed that Gift which was freely by him in the Creation bestowed, and wilfully by Adam in the fall rejected, and adjudged this misery upon him, that he should pass over to all his posterity the immediate fruit of his first prevarication, which was original sin, contracted by his own default, and as it were issuing out of his wilful disobedience upon him, because they all were in him interested as in their head and father in that first transgression.
Fourthly, In originall sinne there is a twofold denomination 1or formalitie. It is both a Sinne, and a Punishment of sinne. For it is an absurd conceite of some men who make it an impossibility for the same thing to be both a2 sinne and a punishment. When a prodigall spends all his mony upon uncleannes, is not this mans poverty both his sin and his punishment? When a drunkard brings diseases on his body, and drownes his reason, is not that mans impotencie and sottishnesse both his sin and his punishment? Indeed sinne cannot rightly be cald an inflicted 3punishment, for God doth not put it into any man; yet it no way implies contradiction, but rather abundantly magnifies the justice and wisedome of Almighty God, to say that he can order sinne to bee a scourge and punishment to it selfe: And so Saint Austen cals it, a penall vitiousnesse or corruption. So that in the derivation of this •in wee have unto us propagated the very wrath of God. It is like Aarons rod, on our part a branch that buddeth unto i•iquitie, and on Gods part a Serpent that stingeth unto Death. So that Adam is a twofold cause of this sinne in his posterity. A meritorious cause, he did deserve it by prevarication as it was a punishment, & an efficient cause, he doth derive it by contagion as it is a sinne. And this is the wretchednesse of this sinne, that it is not onely a meanes to bring the wrath of God upon us, but is also some part and beginning of the wrath of God in us, and so is, as it were the earnest, and first fruits of damnation. Not as if it were by God infus'd into our nature (for wee have it put into us no other way but by seminall contagion 4and propagation from Adam) but God seeing man ⟨p. 198⟩throw away and wast that original righteousnes which he at the first put into him, and appointing him to bee the head and fountaine of all mankind not only in nature but in foro-too, in regard of legall proceeding, with-held from him and his seed that Gift which was freely by him in the Creation bestowed, and willfully by Adam in the fall rei•cted, and adjudg'd this miserie upon him, that hee should passe over to all his posterity the immediate fruit of his first prevarication, which was originall sinne, contracted by his owne default, and as it were issuing out of his willfull disobedience upon him, because they all were in him interessed as in their head and father in that first transgression.
1[Greek or Hebrew].〈non-Latin alphabet〉.
2Remonstrant. in exam. censurae. cap. 7. •ol. 85.
3—non est lex aequior ulla—Quàm necis Artifices Art perire sud. Poenalis vitiositas. Aug depersect. Justit. c. 4.—non est lex aequior ulla—Quàm necis Artifices Arte perire sud. Poenalis vitiositas. Aug depersect. Iustit. c. 4.
Thus have I at large opened those many great evils which this sin hath in it, that life of concupiscence which the Apostle here speaketh of. I cannot say of it as the Roman Epitomizer of his History, I• brevit abella totanteius imagi•m amplex• su•, that in1 a small compass I have comprised the whole Image of old Adam, but rather clean contrary, In amplatabull non dimidiam eius imaginem amplexus sum. The half of this sin hath not all this while been described unto you.
Thus have I at large opened those many great evils which this sinne hath in it, that life of concupiscence which the Apostle here speaketh of. I cannot say of it as the Romane Epitomizer of his Historie, I• brevit abella totanteius imagi•m amplex• su•, that in1 a small compasse I have comprized the whole Image of old Adam, but rather cleane contrary, In amplatabull non dimidiam eius imaginem amplexus sum. The halfe of this sinne hath not all this while beene described unto you.
Now therefore to conclude this Argument (wherein I have been the larger, both because of the necessariness of it, that we may know whither to rise in our humiliations for sin, and because it is the principal s•ope of the Apostle in the place, and serves most abundantly to show our own everlasting insufficiency for happiness in our selves) we see by these things which have been discovered in this sin, at what defiance we ought to stand with the doctrine of those men, first, who mince and qualify, and extenuate this sin as the Papists do, making it the asmallest of all sins▪bnot deserving any more of Gods ⟨p. 199⟩wrath, then only a want of his beatifical presen•e, and that too without any pain or sorrow of mind, which might be apt to grow from the apprehension of so great a loss, nay not only denying it after Baptism to be a sin, but only the seed of sin, an evil disease, languor, tyranny, and impotency of nature: but that even in the wicked themselvesc concupiscence is rather imputed for sin, then is really and formally sin, dnotwithstanding it be forbidden in the Commandment; and upon these presumptions ereviling the doctrine of the Reformed Divines, for exaggerating this sin, as that which overspreadeth in its being all our nature, and in its working all our lives. Secondly, of those who heretofore, and even now deny any sinfulness either in the privation of the Image of God, or in the concupiscence and deordination of our nature. It was the doctrine of the Pelagians in the primitive times, that fmans nature was not corrupted by the fall of Adam, that his sin gwas not any ground to his posterity either of death, or of the merit of death, that hsin comes from Adam by imitation, not by propagation. That iBaptism doth not serve in Infants for remission of sin, but only for adoption and admission into Heaven; that as kChrists righteousness doth not profit those which believe not, so Adams sin doth not prejudice, nor injure those that actually sin not. lThat as a righteous man doth not beget a righteous Child, so neither doth a sinner beget a Child guilty of sin. Thatm all sin is voluntary, and therefore not natural. That nMarriage is Gods ordinance, and therefore no instrument ⟨p. 200⟩of transmitting sin. That oconcupiscence being the punishment of sin cannot be a sin likewise.
Now therefore to conclude this Argument (wherein I have been the larger, both because of the necessarinesse of it, that we may know whither to rise in our humiliations for sinne, and because it is the principall s•ope of the Apostle in the place, and serves most abundantly to shew our owne everlasting insufficiency for happinesse in our selves) we see by these things which have been discovered in this sin, at what defiance we ought to stand with the doctrine of those men, first, who mince and qualifie, and extenuate this sinne as the Papists doe, making it the asmallest of all sinnes▪bnot deserving any more of Gods ⟨p. 199⟩wrath, then onely a want of his beatificall presen•e, and that too without any paine or sorrow of minde, which might be apt to grow from the apprehension of so great a losse, nay not onely denying it after Baptisme to bee a sinne, but onely the seed of sinne, an evill disease, langvor, tyranny, and impotency of nature: but that even in the wicked themselvesc concupiscence is rather imputed for sinne, then is really and formally sinne, dnotwithstanding it be forbidden in the Commandement; and upon these presumptions ereviling the doctrine of the Reformed Divines, for exaggerating this sinne, as that which overspreadeth in its beeing all our nature, and in its working all our lives. Secondly, of those who heretofore, and even now deny any sinfulnesse either in the privation of the Image of God, or in the concupiscence and deordination of our nature. It was the doctrine of the Pelagians in the primitive times, that fmans nature was not corrupted by the fall of Adam, that his sinne gwas not any ground to his posterity either of death, or of the merit of death, that hsinne comes from Adam by imitation, not by propagation. That
aIntensive Maius est peccatum actuale quam originale. Aquin. p. 3. q. 1. •rt. 4. c. A theologis nos•ris minimum omnium peccatorum censetur. Andrad. Orthodox▪ explic. lib. 3. Omnium peccatorum levissimum si ipsam per se criminis rationem intuearis. Idem in de•ens▪•id. Trident. lib. 5. part. 1.
c[…] non renatis in peccatum imputatur potius quàm revera & propriè peccatum est Stapleton. de Justis. lib. 3. cap. 3. Falsum est concupiscentiam quae in nobis manet esse peccatum originale. Becan▪ Opuscul. de Authore peccat. c. 4. Bellarm. de Amiss. grat. & statupeccati. lib. 5. cap. 5. 7. 89. Greg. Val. to. 2. disp. 6 qu. 12. p. 1. §. 5. 6. Soto de natura & gratia, lib. 1. cap. 10. Durandus & privationem Justitiae & concupiscentiam peccatum hoc esse negat, & quod sit Reatus seu dignitas contendit. lib. 2. distinct. 30. qu. 3.〈…〉 non renatis in peccatum imputatur potius quàm revera & propriè peccatum est Stapleton. de Iustis. lib. 3. cap. 3. Falsum est concupiscentiam quae in nobis manet esse peccatum originale. Becan▪ Opuscul. de Authore peccat. c. 4. Bellarm. de Amiss. grat. & statupeccati. lib. 5. cap. 5. 7. 89. Greg. Val. to. 2. disp. 6 qu. 12. p. 1. §. 5. 6. Soto de natura & gratia, lib. 1. cap. 10. Durandus & privationem Iustitiae & concupiscentiam peccatum hoc esse negat, & quod sit Reatus seu dignitas contendit. lib. 2. distinct. 30. qu. 3.
dQuamvis in decalogo prohibeatur, peccatum tamen non est. Staplet. de Justif. lib. 3. c. 5. Omnem [Greek or Hebrew] esse peccatum nonest verum. Bellar. de Stat▪ peccati. lib. 5. c. 14.
pThese and the like Antitheses unto Orthodox Doctrine did the Pelagians of old maintain. And (as it is the policy of Satan to keep alive those heresies which may seem to have most relief from proud and corrupted reason, and do principally tend to keep men from that due humiliation, and through-conviction of sin, which should drive them to Christ, and magnify the riches of Christs Grace to them) there are not wanting at this day a abrood of sinful men, who notwithstanding the evidence of Scripture, and the consent of all Antiquity, do in this Point concur with those wicked Heretics, and deny the original corruption of our nature to be any sin at all, but to be the work of Gods own hands in Paradise; nay deny further the very imputation of Adams sin to any of his posterity for sin. And now because in this point they do expressly contradict not only the bDoctrine of holy Scriptures, the cfoundation of Orthodox Faith, the dconsent of Ancient Doctors, and the eRule of the Catholic Church, but in no less then four or five particulars do manifestly oppose the doctrine of the Church of England in this Point most evidently delivered in fone article; for the Article saith, Man is Gone from original righteousness; they say, Man did not go away from it, but God snatched it away from man: the Article saith, that by Original sin Man is inclined unto evil, and calleth it by the name of concupiscence and lust, they say, that Original sin is only the privation of righteousness, and that concupiscence is a concreated ⟨p. 201⟩and original condition of nature: the Article saith, that the flesh lusteth always contrary to the spirit, they say in express terms, that this is false, and that the flesh when it lusteth indeed doth lust against nothing but the spirit, and that the Apostle in that place meant only the Galatians, and not all spiritual or regenerate men: the Article saith, that this lust deserveth Gods wrath and condemnation; they say, that it doth not deserve the hatred of God: and lastly, the Article saith, that the Apostle doth confess that concupiscence and lust hath of it self the nature of sin; they say, that it is not properly either a sin, or a punishment of sin, but only the condition of nature:
pThese and the like Antitheses unto Orthodox Doctrine did the Pelagians of old maintaine. And (as it is the policy of Satan to keepe alive those heresies which may seeme to have most reliefe from proud and corrupted reason, and doe principally tend to keepe men from that due humiliation, and through-conviction of sinne, which should drive them to Christ, and magnifie the riches of Christs Grace to them) there are not wanting at this day a abroode of sinfull men, who notwithstanding the evidence of Scripture, and the consent of all Antiquitie, doe in this Point concurre with those wicked Heretikes, and deny the originall corruption of our nature to bee any sinne at all, but to be the work of Gods owne hands in Paradise; nay deny further the very imputation of Adams sinne to any of his posterity for sinne. And now because in this point they doe expressely contradict not onely the bDoctrine of holy Scriptures, the cfoundation of Orthodox Faith, the dconsent of Ancient Doctors, and the eRule of the Catholike Church, but in no lesse then foure or five particulars doe manifestly oppose the doctrine of the Church of England in this Point most evidently delivered in fone article; for the Article saith, Man is Gone from originall righteousnesse; they say, Man did not goe away from it, but God snatched it away from man: the Article saith, that by Originall sinne Man is enclined unto evill, and calleth it by the name of concupiscence and lust, they say, that Originall sinne is onely the privation of righteousnes, and that concupiscence is a concreated ⟨p. 201⟩and originall condition of nature: the Article saith, that the flesh lusteth alwayes contrary to the spirit, they say in expresse termes, that this is false, and that the flesh when it lusteth indeed doth lust against nothing but the spirit, and that the Apostle in that place meant onely the Galatians, and not all spirituall or regenerate men: the Article saith, that this lust deserveth Gods wrath and condemnation; they say, that it doth not deserve the hatred of God: and lastly, the Article saith, that the Apostle doth confesse that concupiscence and lust hath of it selfe the nature of sinne; they say, that it is not properly either a sinne, or a punishment of sinne, but onely the condition of nature:
in all these respects it will be needful to lay down the truth of this great Point, and to vindicate it from the proud disputes of such bold Innovators.
in all these respects it will be needfull to lay downe the truth of this great Point, and to vindicate it from the proud disputes of such bold Innovators.
And first let us see by what steps and gradations the Adversaries of this so fundamental a doctrine (which as gSaint Austin saith is none of those in quibus optimi fidei Catholicae defensores salvâ fidei compage inter se aliquando […] consonant, wherein Orthodox Doctors may differ and abound in their own sense) do proceed to deny the sinfulness of that which all Ages of the Church have called Sin.
And first let us see by what steps and gradations the Adversaries of this so fundamentall a doctrine (which as gSaint Austin saith is none of those in quibus optimi fidei Catholicae defensores salvâ fidei compage inter se aliquando 〈…〉 consonant, wherein Orthodox Doctors may differ and abound in their owne sense) doe proceed to denie the sinfulnesse of that which all Ages of the Church have called Sinne.
First they say, That the aSin of Adam is not any way the sin of his posterity, that it is against the nature of sin, against the goodness, wisdom, and truth of God, against the rule of Equity and Justice, that Infants who are Innocent in themselves, should be accounted Nocent in another; therein taking away Baptism for remission of sins from Infants, who being not borne with guilt of Adams sin stand yet in no need of any purgation.
First they say, That the aSinne of Adam is not any way the sinne of his posterity, that it is against the nature of sinne, against the goodnesse, wisedome, and truth of God, against the rule of Equitie and Iustice, that Infants who are Innocent in themselves, should bee accounted Nocent iu another; therein taking away Baptisme for remission of sinnes from Infants, who being not borne with guilt of Adams sinne stand yet in no neede of any purgation.
aAnabaptists in their Dialogue of Predestination. Nec Scriptura, nec veracitas, nec sapientia, nec bonitas Divina, nec peccati natura, nec ratio justitiae atque aequitatis permittunt, ut dicamus, Deum posteros Adami revera censuisse eiusdem cum Adamo peccatireos. Remonstr. Apol. seu Exam. Cens. ca. 7 sect. 4. fol. 84.Anabaptists in their Dialogue of Predestination. Nec Scriptura, nec veracitas, nec sapientia, nec bonitas Divina, nec peccati natura, nec ratio iustitiae atque aequitatis permittunt, ut dicamus, Deum posteros Adami revera censuisse eiusdem cum Adamo peccatireos. Remonstr. Apol. seu Exam. Cens. ca. 7 sect. 4. fol. 84.
Secondly, they say that thoughb Adams sin may be thus far said to be unto posterity imputed; as that by reason of it they become obnoxious unto Death, (namely to an eternal dissolution of body and soul without any reunion, and an eternal loss of the divine vision, without any pain of sense) yet that death which to Adam in his person was a punishment, is not so to his posterity, but only the condition of their nature.
Secondly, they say that thoughb Adams sinne may be thus farre said to be unto posterity imputed; as that by reason of it they become obnoxious unto Death, (namely to an eternall dissolution of body and soule without any reunion, and an eternall losse of the divine vision, without any paine of sense) yet that death which to Adam in his person was a punishment, is not so to his posteritie, but onely the condition of their nature.
bCum Rem•nstrantes Adamum morti aeteraae [Sive ut supra dicunt Aeternae poenae damni] obnoxium factum fuisse dicunt cum poster is omnibus, non volunt mortem istam eodem prorsus modo inflictam fuisse utrisque tum Adamo •tum posteris, sed volunt eam inflictam fuisse Adamo ut transgressori-In posteros vero ejus propagatam propter conditionem natur• ejusdem quam ex Adamo peccatore trahunt. Ibid. cap 4. fol. 57.
Thirdly, they say thatc that which is called original sin is nothing else at all, but only the privation of original righteousness; and that concupiscence was […] contracted, and brought upon nature by sin, but was originally in our nature, suspended indeed by the presence, but actuated by the loss of that righteousness.
Thirdly, they say thatc that which is called originall sinne is nothing else at all, but onely the privation of originall righteousnesse; and that concupiscence was 〈…〉 contracted, and brought upon nature by sinne, but was originally in our nature, suspended indeede by the presence, but actuated by the losse of that righteousnesse.
cIidem in Confessi. seu declaratione sententiae circa articulos fidei. cap. 7. §. 4. Corvin. contr Molin▪ cap. 10. ad §. 4. & expressius cap. 8. ad §. 1, 2, 3. Pigh. contr.
Fourthly, they say,d That that Privation was not by man contracted, but by God inflicted as a punishment upon Adam from whom it comes, but only as a condition of nature unto us; that man in his fall and prevarication did not Throw away or actually shake off the Image of God, but God pulled it away from him; which if God had not done, it would have remained with him, notwithstanding the sin of the first fall.
Fourthly, they say,d That that Privation was not by man contracted, but by God inflicted as a punishment upon Adam from whom it comes, but onely as a condition of nature unto us; that man in his fall and prevarication did not Throw away or actually shake off the Image of God, but God pull'd it away from him; which if God had not done, it would have remained with him, notwithstanding the sinne of the first fall.
dRespons. ad Epistolam Walachr. pag. 88. In Apolog. seu Exam. Censur. ca. 7. §. 4. fol. 85. poenae non peccati respectum habetista car• tia, Corv. cont. Molin. cap. 8. pag. 122.
Puritans
England
Member of the Westminster Assembly; later Bishop of Norwich.
concupiscence being the punishment of sinne cannot bee a sinne likewise.
Quamvis in decalogo prohibeatur, peccatum tamen non est. Staplet. de Iustif. lib. 3. c. 5. Omnem 〈non-Latin alphabet〉 esse peccatum nonest verum. Bellar. de Stat▪ peccati. lib. 5. c. 14.
eStaplet. de Justif. l. 1. c. 13. Greg. Val. to. 2. disp. 6▪ q. 12. p. 1. § 4. & qu. 13. p. 1.Staplet. de Iustif. l. 1. c. 13. Greg. Val. to. 2. disp. 6▪ q. 12. p. 1. § 4. & qu. 13. p. 1.
fAug. opere poster. con. Jul. lib. 2. c. 16.Aug. opere poster. con. Iul. lib. 2. c. 16.
gEpist. 106.
hDe Re•iss. peccat. l. 1. cap. 8. 9. 13. De natura & gratia. c. 9. De peccat. Orig. c. 14.
cQui negat omnes homines primorum hominum peccato nasci obnoxios, ipsa Christianae fidei subvertere firmamenta conatur. Aug. cont. Julian. lib. 1. c. 2.Qui negat omnes homines primorum hominum peccato nasci obnoxios, ipsa Christianae fidei subvertere firmamenta conatur. Aug. cont. Iulian. lib. 1. c. 2.
dUid. Uoss. Histor Pelag. lib. 2. part. 1. Thesi. 6. Aug. cont. Jul. l. 1 c 23.Uid. Uoss. Histor Pelag. lib. 2. part. 1. Thesi. 6. Aug. cont. Iul. l. 1 c 23.
eInfants Baptizari• remissionem peccatorum secundum regulam universalis ecclesiae con•itemur. C•lestius Pelag. apud Aug. de peccat▪ original. lib. 2. c. 5.Infantes Baptizari• remissionem peccatorum secundum regulam universalis ecclesiae con•itemur. C•lestius Pelag. apud Aug. de peccat▪ original. lib. 2. c. 5.
