A Christian instruction, containing the law and the Gospel Also a summary of the…A Christian instruction, conteyning the law and the Gospell Also a summarie of the…

T. What sin is that then in little children, that doth so displease God, that it doth not make them only subject to bodily death, but also to eternal death, and maketh them the children of ⟨p. 522⟩wrath and of the curse, even before they have the use of reason: to know & discern either good or evil.

T. WHat sinne is that then in little children, that doth so displease God, that it doth not make thē only subiect to bodily death, but also to eternall death, and maketh them the children of ⟨p. 522⟩wrath and of the curse, euen before they haue the vse of reason: to know & discerne either good or euill.

D. It is that natural corruption whereof David speaketh, saying:¹ I was conceived in sin, & my mother did bear me in sin: now if we would have the meaning of the words of David expressed according to the signification that they have in the Hebrew, we must then say: And my mother hath warmed me in sin, or with sin, whereby he giveth to understand that he hath been begotten, conceived, and nourished, in his mothers womb, with the sin, even as if he & sin were brothers, twins, begotten, conceived & nourished together in the womb of one very mother: it is then easy to understand how natural sin is now to man, being in this corrupted nature, whereunto he is fallen by mean of his transgression: for that which David speaketh of himself, doth appertain to the whole race of man. Wherefore that conception whereof he speaketh in this passage, is common to us all. Then even so as a little Serpent doth offend us, not only as soon as he is brought or hatched, ⟨p. 523⟩but being in his egg, or in the belly of his dame: even so do we in deed displease God from our very mothers womb. And what is the cause that this little serpent doth so much offend us? by means of the venomous nature that is in him. For all be it that he have not yet showed it, yet notwithstanding it is still abiding in him, and doth not let to show it, but only because it wanteth the mean: but it shall be sufficiently showed in his time.

D. It is that naturall corruptiō whereof Dauid speaketh, saying:¹ I was conceyued in sinne, & my mother did beare me in sinne: nowe if wée would haue the meaning of the words of Dauid expressed according to the signification that they haue in the Hebrew, we must thē say: And my mother hath warmed me in sinne, or with sinne, whereby he giueth to vnderstād that he hath bene begotten, conceiued, and nourished, in his mothers wombe, with the sinne, euen as if he & sinne were brothers, twinnes, begotten, conceyued & nourished togither in the wombe of one very mother: it is then easie to vnderstand how natural sinne is now to man, being in this corrupted nature, wherevnto he is fallen by meane of his transgression: for that whiche Dauid speaketh of himselfe, doth appertaine to the whole race of man. Wherefore that conception whereof he speaketh in this passage, is common to vs all. Then euen so as a litle Serpent doth offend vs, not only as sone as he is brought or hatched, ⟨p. 523⟩but béeing in his egge, or in the belly of his dame: euen so do we in déede displease God from our very mothers womb. And what is the cause that this little serpent doth so muche offende vs? by meanes of the venemous nature that is in him. For all be it that he haue not yet shewed it, yet notwithstanding it is still abiding in him, and doth not let to shewe it, but only bicause it wanteth the meane: but it shall be sufficiently shewed in his tyme.

1. 1Psalm. 51.

T. Is it the like of man?

T. That is very easy to judge.

T. That is very easie to iudge.

D. So easy as nothing is more easy.

D. So easie as nothing is more easie.

Of divers degrees of sin, and of the root and fruits, and of their begetting and consummation.

Of diuers degrees of sin, and of the roote and fruites, and of their begetting and consummation.

T. IT seemeth to me that we may easily discern and extinguish by the deduction which thou makest, all the degrees of sin.

T. IT séemeth to me that we may easily discerne and extinguishe by the deductiō which thou makest, all the degrées of sin.

D. It is easy to do. This same first spring & natural corruption, with that inclination & nature which is alway given to evil, is the same which we do properly call original sin, which of it self is wholly damnable, & can not be overcome by man, but only in that that he is delivered, and that he is regenerate by the only grace and spirit of God. Afterward, that same concupiscence which watcheth continually in man, and procureth him to evil, ⟨p. 525⟩is as it were, the bud of that rotten root, and of that cursed spring, which is never without casting forth some such bud, how generate soever a man be, during the time that he is in this world wrapped in this body of sin, and in his outward man, and in his old Adam. Therefore it followeth that there is no man living, how holy so ever he be,¹ but that he is a great sinner before God, yea although he had no more fault but this same, and hath good occasion to say continually with the whole Church: And forgive us our offences. But if this bud come once to determination,² and to bring forth the consent of the will, then doth the rebellion continually declare it self to be the more great, and the sin doth grow one degree more, and is more increased than before. Now when man is come to this degree of wickedness, and doth acknowledge his fault, and before he proceed any further, he refraineth from it, and asketh pardon of God, he doth less offend, than he that proceedeth to the putting of his wicked purpose in execution, or both ⟨p. 526⟩persevere in the same, although he have not mean to accomplish it, being sorry that he can not put it in execution. And he that doth find ready resistance in his con science, against the evil that doth continually provoke him, and notwithstanding despiseth the admonitions which God giveth him in his own conscience, and of a set purpose doth follow his wicked affection, the same is much more faulty, than he that hath been taken suddenly, either through ignorance or weakness.

D. It is easie to do. This same first spring & natural corruption, with that inclination & nature which is alway giuen to euill, is the same which we do properly call originall sinne, which of it selfe is wholly damnable, & can not be ouercome by man, but only in that that he is deliuered, and that he is regenerate by the only grace and spirite of God. Afterward, that same concupiscence which watcheth continually in man, and procureth him to euill,

Of the names of sins, according to their degrees and proper kinds, with their generation.

Of the names of sinnes, according to their degrees and proper kinds, vvith their generation.

T. What names may we give to these sorts and sundry degrees of sins, to distinguish them from the same first spring which thou hast called original sin?

T. WHat names may wée giue to these sorts and sundry degrees of sinnes, to distinguish them from the same first spring which thou hast called originall sinne?

D. Albeit that we do commonly call those actual, which come to the act and outward execution, yet notwithstanding we may well call by the same name the other degrees, for so much as all the fault that proceedeth from that wicked original spring, proceedeth forth ⟨p. 527⟩to the act and effect, although not in the sight of men, yet in the sight of God. There is no difference but only of more or of less, which doth either aggravate or diminish the sin, or the heinousness thereof, according to the degrees whereby it proceedeth, from whence it cometh to pass that the one sort are accounted venial, and the others mortal, according to the disposition of the persons towards God, concerning their faith or unfaithfulness.

D. Albeit that we doe commonly call those actuall, whiche come to the acte and outwarde execution, yet notwithstanding we may well call by the same name the other degrees, for so much as all the fault that proceedeth from that wicked originall spring, proceedeth foorth ⟨p. 527⟩to the acte and effect, although not in the sighte of men, yet in the sighte of God. There is no differēce but only of more or of lesse, which doth either aggrauate or diminishe the sinne, or the heinousnesse therof, according to the degrées whereby it proceedeth, from whence it commeth to passe that the one sorte are accompted veniall, and the others mortal, according to the disposition of the persons towards God, concerning their fayth or vnfaythfulnesse.

Of deadly and venial sins, and of the difference of them: and in what meaning we ought to understand the sins to be venial or mortal.

Of deadly and veniall sinnes, and of the difference of them: and in vvhat meaning vvee oughte to vnderstande the sinnes to be veniall or mortall.

T. Thou hast now touched one point the which I would gladly understand: which is to say, what sins they be that be venial, and which they be that be mortal: and what is the cause of that difference. If thou wilt consider sin in his own nature, there is no sin but it is deadly, to wit, it bringeth with it death, not only corporal, but also eternal, ⟨p. 528⟩and doth right well deserve it. For if this natural corruption whereof we have already spoken, be in the fight of God worthy of such punishment, if there were no other thing in man, we may well think what it is that the other sorts do deserve, which do daily aggravate the evil and increase it more continually. Wherefore this original sin ought not to be esteemed a small sin, no more ought these buds of concupiscence, and the wicked affections, as many do account them, and chiefly the Papists. For the majesty of God is so great, that there is no rebellion what soever it be, nor root of rebellion & wickedness, but it is a crime of treason against the majesty of God. For God hath not only forbidden the act & consent to evil, but also the very concupiscence it self, although that it do not proceed so far as to the consent: as it appeareth by that which he said, thou shalt not covet, which shall be more plainly declared in his place. Now it is meet that the punishment be given according to the nature of the sin, wherefore seeing that God, against whose majesty the fault is committed, is eternal, it is certain ⟨p. 529⟩that there is no pain whatsoever it be that is sufficient for the punishment of an offence committed against the majesty of such a prince, nor may satisfy for the dishonouring of the same: for the case standeth not with god, as it doth with man, for so much as man is mortal, how great a prince soever he be, he may stretch & extend his authority no further than upon the earthly goods, or body of the offender: and according to the fault by him committed, he taketh either his goods or his body: & if the worst fall, he can take from him but his body & temporal life, for so much as his power extendeth no further but to this life, and that the fault touching either his person or his office, is but temporal as he is: but God hath a reign & power which stretcheth further, for it is eternal as he is. And therefore the faults which are committed against him, are worthy of eternal punishment.

T. THou hast nowe touched one point the which I would gladly vnderstande: which is to say, what sins they be that be veniall, and which they be that be mortall: and what is the cause of that difference. If thou wilte consider sinne in his owne nature, there is no sinne but it is deadly, to witte, it bringeth with it death, not onely corporall, but also eternall,

And therefore our saviour Jesus Christ saith, that God hath not only power to slay the body, as men have: but he is able also to slay both body and soul, and then to cast both the one and the other into everlasting fire, which is ordained for eternal punishments.

And therfore our sauiour Iesus Christ sayth, that God hath not only power to sley the body, as men haue: but he is able also to sley both body and soule, and then to cast bothe the one and the other into euerlasting fire, which is ordeyned for eternall punishments.

Of the opinion of those which say, that none shall be damned: and of the abuse of the mercy of god, and of the greatness of sin, and of the pain due to the same, and of the wrath of God against it, declared in the death of Jesus Christ, and of the mean whereby to be delivered from it, and in what meaning we ought to understand that God hath made no man to destroy or damn him.

Of the opinion of those which say, that none shall be damned: and of the abuse of the mercy of god, and of the greatnesse of sinne, and of the paine due to the same, and of the wrath of God against it, declared in the death of Iesus Christe, and of the meane whereby to be deiluered from it, and in what meaning we ought to vnderstand that God hath made no man to destroy or damne him.