{"number":16,"title":"THE COMMON PLACE OF SINNE","part":"THE FIRST PART, OF THE MISERIE OF MAN","questions":[5,7,8,10],"paragraphs":[],"clauses":[],"items":[],"text":"The questions here to bee obserued, are these.\n\n1 *Whether sin be, or whence it appeareth to bee in vs.*\\\n2 *What sinne is.*\\\n3 *How manie kindes of sinne there are.*\\\n4 *What bee the causes of sin.*\\\n5 *What hee the effectes of sinne.*\n\nThat sinne is not onely in the world, but in vs also,[^1] wee know, 1. *Out of the Law of God,* that is, by comparing our selues and the Law together, in considering what the Law requireth, and what we haue performed. The Law requireth whole and perfect obedience, both inward & outward. But this we find not in our selues. *Obiect. That which teacheth vs to seeke for righteousnes elsewhere then in our selues, & doth shew vs to be guilty of sin, by that we haue knowledge of our sin: But the Gospel willeth vnto to despair of ourselues,*[^2] *& to seeke for righteousnesse elsewhere. Therefore by the Gospel we haue knowledge of our sinne. Answere.* I grant that we haue after some sort knowledge of our sinne by the Gospel, but not principally. For this is the principal vse of the Law. But the Gospel presupposeth that which the Law hath proued, that is, that we are sinners, before it sendeth vs to Christ. So also sciences, which are in order directlie one vnder another, take their principles or chiefe groundes from the sciences next aboue them, and proceed according to them, not prouing them, but taking them as graunted. Againe, the Gospel doth onelie in generall accuse vs of sinne: but doth not in speciall declare what and which be our sinnes. But this is the principall and proper function of the Lawe: therefore doe wee not put the Law as excluding the Gospel,[^3] as if by the Law alone we had knowledge of our sin: but chiefly and properly. 2. We knowe that wee haue sinne in vs, by the Lawe of nature, or by that iudgement of conscience, which is in al men. 3. By the testimonies of the holy Scripture, as Psalme 14 and 53. Esaie 59.4. By the punishments and miseries which follow sinne. 5. By the sermons which treat of repentance.\n\nNow this question is sette downe, 1. against the Libertines. 2. for the exercise of repentance. And here the question is not, whether sinne be in some thing, or in some men, but whether it bee in all men. And because that without the knowledge of those things neither dew honour can bee giuen to God, nor saluation befall to vs: God wil haue the nature and causes of sinne and the punishmentes thereof to be knowen and searched out of vs.\n\nBut euen as of the beginning of mankinde, so also of his corruption and restoring, none know the certaintie besides the Church, which is instructed by the voice of God concerning these so weightie matters. And therefore the Philosophers doe erre about the verie definition and declaring the nature of sinne, while they iudge either outward actions onely, or purposes and desires which agree not with honest discipline to bee sinnes: but not corrupt inclinations and affections, ignorance, errors, and doubtings of God and his will: and in a woord, whereas they doe not vnderstand wholly the law of God, it cannot be but they must make account of manie most hainous sinnes as of no sinnes. They erre also about the cause of sinne, for because whereas they are ignorant of the falling away of the diuels from God, & of the seducement and corruption of mens natures in our first parentes, they imagin that sinne was not borne together with vs, but that all as they grow in yeares, so by their owne will they doe fall into it. Last of all, they erre about the effect of sinne, because both they are ignorant of the euerlasting punishments, neither are they able sufficientlie to conceaue of the horrible wrath of God against sinnes, no not though they were taught it out of the word of God. The Apostle, Rom. 7. *I had not knowen lust, except the Law had said, Thou shalt not lust.* Iohn. 16. *The holie Ghost shall reprooue the world of sinne, because they beleeue not in mee.* Psal. 90. *Who knoweth the power of thy wrath? For according to thy feare is thine anger.*\n\n## WHAT SINNE IS\n\nIt is agreed on of all men,[^4] that sinne is a thing displeasing God, contrarie to righteousnes, & deseruing punishment, as it is said, Psalm. 5. *Thou art not a God that loueth wickednes.* As therefore the rule of righteousnes is the wil of god: so of the cōtrary, we are not otherwhere to know what sinne is, then by the same rule of mans life & actions. Therefore the definition of sin in the 1. Epist. of Iohn. cap. 3. is the truest and plainest: *Sinne is a transgression of the Law: or, what soeuer is repugnant to the Law.* But because here mens mindes seeke further, what those euils are, which are forbidden and condemned by the law of God: we must adde an explication of this definition out of the Sermons and declarations of the Law scattered throughout the whole Scripture: to wit, *That sinne is a defect, or an inclination, or action repugnant to the law of God, offending God, & making him that sinneth togither with al his posterity, guiltie of temporal & eternall punishments, except remission bee graunted for the Sonne of God our Mediatour.*\n\n*The*[^5] *general nature of sinne is a defect.* Likewise, *an inclination, or action.* Now there are called *defectes in the minde, ignorance, and doubtfulnes of God and his will: in the hart, a priuation of the loue of God and our neighbour, of ioy in god, and of an earnest desire and endeuor to obay God according to al his commandementes, and an omitting of inward and outward actions, which are commanded by the Law of God.* Or, *This defect* is an absence, 1 *Of good inclinations in our minde.* 2. *Of the knowledge of God.* 3. *Of motions to obay the Law of God.* 4. *Of inward actions, which are required in the Law.* 5. *Of outward actions, which follow the inward.*\n\nNow corrupt inclinations are said to bee, *stubburnes of the hart and will against the Law of God, or against the iudgement of the minde, as touching honest and dishonest actions: or a pronesse & willingnesse of nature to doe those things which God forbiddeth, which euill they call concupiscence.* Or, *A corrupt inclination is a qualitie of the minde, which hath an action following it, euen so that albeit wee are not willing as yet actuallie to doe those thinges which the Law forbiddeth, yet are wee willing by inclination of mind. That sinne is a defect, shall be proued in the question of originall sinne. That sinne deserueth eternall punishments, shall bee proued in the question of the effectes of sinne.*\n\n[^6] *Now the difference of sinne, which maketh it to differ from all other defectes, is, that it is repugnant vnto the Law of God.*\n\n[^7] *The propertie of it is, that it maketh a creature guiltie of the eternall wrath of God. For as the speciall and peculiar difference of sinne is, repugnancie with the law of God: So a proprietie necessarilie adioined vnto it, is the guilt of the person sinning, that is, a binding of him to temporall and eternall punishmentes, which is done according to the order of Gods iustice and will.* And this is that which they commonlie say, *that there is a double formalitie or difference of sinne: repugnancie with the Law and guilt: or that there are two respectes, of which one is a comparison or a dissimilitude with the Law: the other as it is ordained to punishment.* For sinne is considered with this respect in the Church, that wee may haue the whole description of it, not onely as an euill habit of the will which is called vice of the Philosophers. But that guilt in men doth not onely enwrappe the sinners themselues, but also their posteritie in the iudgement of God: as it is said, Exod. 20, *Visiting the iniquitie of the fathers vpon the children vnto the third and fourth generation of them that hate mee.* And Deut. 28. *Cursed shall be the fruit of thy bodie.*\n\nLast of al *an*[^8] *accident of sin* is conteined in these woords: *Except remission be made for the satisfaction of the Sonne of god:* which is therefore added, least this might seeme to be said in the definition of sinne, That all, whosoeuer haue sinned, perish, without all recall, together with their posteritie. For although there follow the nature of sinne, which is *to be repugnant to the law of god,* the condemnation of the sinner and his posteritie: yet both are exempted from it, if they apply vnto themselues the merit of Christ by faith, and bee conuerted.\n\n### 3. How manie kindes of sinne there are\n\nThere are fiue principall diuisions of sinne.\n\nThe first diuision is this: There is one sinne *Originall,* & another *Actuall.*\n\n#### OF ORIGINAL SINNE\n\n*That there is Original sinne in al men,*[^9] is prooued and maintained against the Pelagians, and the Anabaptists, 1. *By the Testimonies of Scripture:* As,[^10] *who can bring a clean thing out of filthines?*[^11] *In sinne hath my mother conceaued me.*[^12] *Which are borne not of bloode, nor of the wil of the flesh, nor of the will of mā, but of God.*[^13] *He that beleeueth not the Sonne, the wrath of God abideth on him.*[^14] *The fault came of one offence vnto condemnation.*[^15] *We were by nature the children of wrath.* 2. *Because infants also are subiect to sinne: because they die.* But they haue not sinne by imitation: therefore by propagation. Which is also confirmed by Testimonies of Scripture.[^16] *All the imaginations of mans heart are onely euill, and that continually.*[^17] *I called thee a transgressor from thy wombe.*[^18] *I see another Law in my members rebelling against the Law of my mind.*\n\nAgainst this doctrine *of Original sinne,*[^19] in times past did the Pelagians striue, as at this daie doe the Anabaptists, denying *that there is any Original sin: For because that neither the posteritie are guiltie by reason of the first Parents fall, neither is sin deriued into them from their auncestors by propagation: but euerie one sinneth, and becommeth faultie by imitation onely of the first Parentes.* Others grant, *that all became faultie by reason of the first sinne, but not that withal such corruption was bredde in vs, as might deserue condemnation and the wrath of God: for that the defectes, as they think, with which we are borne, are no sinne.*\n\n[^20]But that we may altogither fortifie our selues against Pelagians & Anabaptists, and others of the same litter, these foure thinges are proposed diligently to be considered.\n\n1 *That al mankind is held guiltie for the disobedience of our first Parentes, except by the benefit of the Mediator they bee exempted from it.*\n\n2 *That there are in vs, besides this guilt, defects & inclinations repugnant to the Lawe of God, euen from the houre of our birth.*\n\n3 *That these defects and inclinations are sinnes, and deserue the aeternal wrath of God, except wee bee deliuered by his Sonne.* For Christ freeth vs, not onelie from the guilt, but also from the corruption. For as a double euil befell vs from Adam, euen our guilt for the sin committed in him, and the corruption of our nature propagated from him vnto vs: So by Christ, the other Adam, a double grace hath befallen vs: euen Imputation of righteousnes, and Regeneration. These two are proued togither in the scripture. As,[^21] *Al men haue sinned, and are depriued of the glorie of God, and are iustified freely by his grace through the redemptiō that is in Christ Jesus.*[^22] *The Scripture hath concluded al vnder sin, that the promise by the faith of Jesus Christ should be giuen to them that beleeue, God shal circumcise thy heart, and the heart of thy seede.*\n\n4 *That these euils are deriued not by imitation; but by propagation of a corrupt nature from our first Parents vnto al their posteritie, Christ onely excepted.* So then we know, that there is Original sinne: let vs now see what it is.\n\n*Original sinne is the guilt of al mankind, by reason of the fal of our first Parentes, and a priuation of the knowledge of God, and his will in our minde,*[^23] *and of all inclination to obey God with our will and heart: and of the contrarie, in these there remaineth a wicked inclination to disobey the Lawe of God, ensuing vpon the fal of our first Parentes, and deriued from them vnto al their posterity, and so corrupting their whole nature, so that al by reason of this corruption are become guiltie of the euerlasting anger of God, neither can they doe any thing pleasing and acceptable to God, except remission be graunted for the Sonne of God the Mediatour, and a renewing of their nature by the holy Ghost.* A more briefe definition of the nature of Original sinne is this, *Original sinne is a wanting of that original righteousnes which ought to be in vs. Now original righteousnes, is a conformitie and perfect obedience, as wel inward as outward, according to the whole Law of God: because man at first pleased God by that conformitie.*\n\n*The formal cause of sinne,* as it hath respect to punishment,[^24] *is the guilt.* Now *the guilt is, to be obnoxious to punishment, and to be ordained to euerlasting torments: and to bee worthie of these, because of the offending of God. That the cause of this guilt was the fall of Adam,* is proued, 1. By testimonies of Scripture. *As by one man sinne entred into the world, and death by sinne,*[^25] *and so death went oueral men. By one mans disobedience many were made sinners.* 2. It appeareth also by this antithesis, or contrarietie. As deliuerie from sinne is, not to bee guiltie, because of the satisfaction of Christ: so of the contrarie, Originall sinne is the guilt which for the fal of our first Parents was deriued vnto al their posteritie.\n\n*That the priuation or want of the knowledge of God is sinne,*[^26] is proued by this argument. *Whatsoeuer is contrarie to the Law is sinne. The priuation of the knowledge of God is contrary to the Law: Therefore it is sinne.* Now that priuation of the knowledge of God is contrarie to the Law, the reason for it is, 1. Because the Law of God requireth in men gifts and faculties opposite to these defectes and inclinations. For, *Accursed be euery one that abideth not in al. But there is commanded in the Law, the true knowledge of God, & a correspondence of al the powers in mans nature with the wil of God,* when he saith: *I am the Lord thy God: Thou shalt haue none other Gods before me.* Likewise: *Thou shalt loue the Lord thy God with al thy hart. Whosoeuer therfore do roue and swarue in opinions concerning God, not acknowledging him accordingly as he is manifested in the Scriptures, and they whose harts do not so turn with the loue of god, that nothing may withdraw them from him, these, as much as lieth in them, are fallen from aeternall life, and are subiect vnto the curse.* 2. To this belongeth all the sayinges of the Scripture, which tax our ignorance of God. *Yee erre, not knowing the Scriptures. The gospell is said to bee hid to those which perish.* Ignorance of the Gospel is sinne.\n\n*That a corrupt inclination to disobey the Lawe of God is sinne,*[^27] *is proued.* 1 *By the tenth and last commandement: Thou shalt not couet.* For the Law requireth inward & outward obedience, and that we haue an inclination to loue God. That corrupt inclination therefore is a defect & sin. *Sin is the transgression of the Law.* 2. By other testimonies of Scripture. *The frame or imaginatiō of mans hart is euil,*[^28] *euen from his youth. We were by nature the children of wrath.* 3. By death & other punishment which followed. *The wages of sin is death.* Inclinations therefore to wil or doe il are sinne.\n\n1 Obiection. *That which is not voluntarie, neither can be auoided, is not sinne: Inclinations are not voluntarie. Therefore they are not sinne.* Answere. It is true in ciuil matters, that that which is not voluntarie is not sinne, but not in spirituall matters. For the Scripture teacheth both *that the wisedome of the flesh cannot be subiect to the Law of god:* and, *that al who are not subiect vnto the Law, are subiect to the wrath of God.* Wherefore the iustice of God requireth that euerie creature who is endewed with reason be condemned and punished of God, whensoeuer he is disobedient vnto his Lawe, whether willing or vnwilling, whether he bee corrupted by his owne fault, or by the fault of his auncestors. For so great and so inuiolable is the maiestie of God, so great euil is there in sinne, that the defection of one man from God is sufficient to prouoke the anger of God toward al his posteritie.\n\n2 Obiection. *Punishments are not sinnes. These inclinations and defects are punishments of the first fal: therefore they are not sinnes.* Aunswere. It is true that *punishmentes are not sinnes,* if we respect the course of ciuil iustice: but not so, if we respect Gods iustice. For God oftentimes punisheth sinnes with sinnes. Which is speciallie shewed, Rom. 1. and 2. Thessa. 2. For God hath power of depriuing his creatures of his spirit: which power his creatures haue not.\n\n3 Obiection. *Priuation is sinne. God inflicteth it, creating in vs a soule not adorned with those gifts, which he would haue had bestowed vpon vs, if Adam had not transgressed. Therefore God is the autor of sinne.*[^29] Aunswere. It is a fallacie of the Accident. For as God inflicteth it, it is Gods iustice: but as it is drawen on vs by the fault of our Parents, and our selues also do willinglie receiue it, it is sin. Replie. *But God should not haue punished this fault with such a punishment, seeing hee did know that so great euil would ensue.* Aunswere. Let God execute his iustice, and let the world perish. Therefore he should doe it, because it was iust.\n\n4 Obiection. *The desires of things that are obiect vnto them are natural: therefore they are not sinnes.* Aunswere. True: ordinate *desires* of their proper obiects, which God hath ordained for them: but not inordinate, and such as are against the Lawe. For *to desire, of it selfe, is not sinne: But the desire is of it selfe good.* But *a desire* against the Law is sinne.\n\n5 Obiection. *Nature is good. Therefore there is no Original sin.* Aunswere. 1. True it is that *Nature is good,* if you consider it before the corruption. *All thinges were verie good which God made.* 2. Euen now also *Nature is good,* in respect of the substance and being of it, and as it was made of God: but not in respect of the qualitie of it, and as it is corrupted.\n\n*That these euils are not onelie drawen by imitation, but also are borne with vs, whiles our corrupt nature is propagated from our first Parents vnto al their posterities,* these testimonies doe manifestlie shew. Iob. 24. *Who can bring a cleane thing out of filthines?* Iohn. 1. *Which are borne not of blood, nor of the wil of the flesh, nor of the wil of man, but of God.* Rom. 5. *By one man sinne entered into the world, and death by sinne, and so death went ouer all men, for as much as al mē haue sinned.* & cap. 7. *We know that the law is spiritual but I am carnal, sold vnder sinne.* Eph. 2. *We were by nature the children of wrath, as wel as others.* Last of al, seeing infantes also are subiect to sinne, whereupon also they die, and are to be baptised, as before time they were circumcised: and they cannot as yet sinne by imitation: it must needs be that sinne is bred in them, as it is said, Genes. 8. *The cogitation of mans heart is euill euen from his youth.* And Isaie. 48. *I called thee transgressor euen from thy womb.*\n\nAgainst this doctrine it is obiected: first,[^30] *If sinne bee propagated from the Parents vnto their posterity, either the soul stained with originall sinne, is deriued by deduction out of the soule of the Parents, or is created by God of nothing infected with sinne, and is infused into the bodie: or els being created pure by God it draweth corruption and naughtines of the body, vnto which it is vnited. But since that a spiritual substance may not be cut into parts, soules are not propagated by deduction out of the soule of the Parentes, neither are they created corrupt of God, because God by this meanes should be made autor of sinne, contrarie to that which hath beene said: God saw al which he had made, & they were verie good: neither are the soules depraued by the bodies: partly for that it would be against both the end, vnto which man was created, euen to life euerlasting, and also against the goodnes of god, for a pure and innocent soul to be ioined with a bodie of which it should be depraued: & partlie for that sinne can not be propagated by the bodie, which is senseles, neither exerciseth any action on the soule, but by the soul. Wherefore the children are not borne corrupt of corrupt parentes.*\n\n[^31]To this the answeare is double. First they can not proue that, which in the third place in their Minor they affirme: *That the soules can not draw naughtines & corruptiō from the bodies.* For our first Parentes also were created to eternall life, and yet were depraued falling from god. Wherefore as the creation of our first parentes, and their triall by temptation, and in temptation their falling away (which being put, their corruption was certainly to followe:) so also the vniting of the soules with their bodies, in which certainlie they shall be corrupted, is not contrarie to the goodnes of God: partly because God is so good, as also he will shew foorth his anger against sinne, and his iustice togither with his mercie in his woorkes: partly because he hath appointed a remedie in his sonne, vnto the which who flie are deliuered from this hereditarie and necessarie corruption, and from the danger of damnation: neither is it disagreeing from his goodnes, rather to saue men freed from sinne and death, by the death of his onele begotten Son, then if they had neuer fallen into these miseries. Neither is it absurd, *that the nature or temperature of the bodie, though it bee senseles, yet should be prone to euill, and no fit instrument for the good actions of the soule:* and that the soule not being established in that puritie, in which it was made, should follow the inclinations and corrupt temperature of the bodie, and should fal from that integritie in which it was, as soone as it is vnited vnto the bodie: and seeing that the bodie proceeding from sinful and guiltie parentes, is one part of a man, that God should be offended with the whole man, for that part of his which is guiltie, and should withdraw the grace of his spirite, that the other part also, that is, the soule being depriued of spiritual giftes, may fall into wickednes and malediction.\n\nBut be it that they were able to prooue that Minor proposition,[^32] yet there is another sufficient answere to the Maior: so that wee haue no neede to enter into any doubtfull dispute, about the deducting of the soule from the soule of the parentes by generation, neither of the maner how Originall sinne is propagated. *For although wee graunt that the soules of all men, as soone as they begin to liue, are created of god:* yet it is not to be imagined, that the soules haue a beeing some time, before they are vnited to the bodies.\n\nFor at one and the same time they are both created and vnited to their bodies: as it is said,[^33] *Hee breathed in his face breath of life.* But as the substance also of bodies, though it be taken out of the substance of the parentes, yet is rightly said to be created of God, that is, framed by him: and the substances both of men and diuels, who both are sinfull, are preserued of God, neither is yet God the autor or maintainer of their sinne or malice: so also the substance of the soules and their naturall faculties, God togither both createth, and bereaueth of his giftes: which giftes hee gaue of that condition to Adam, that hee would also giue them to his posteritie, if himselfe did keepe them: but would not giue them, if hee by his vnthankfulnes should cast them away. Now the soule being destitute of the spirite and spirituall light, although it bee inclined to desires and operations, yet is it blinde, not inclined to such desires and actions, as the law of God requireth. And by this meanes the inclinations, being despoiled of their rightnes, are become of their owne accord euill, and are repugnant to the lawe of God. And those defectes, in the minde and will, and heart of our first parentes, are the iust punishmentes of sin committed by our first parentes, and by their seed in them, as they are inflicted by God: but the inclinations corrupted by these defectes, and the defectes themselues, because they are a cause that man neither is, nor can bee conformable to the law of God, they are sinnes, as they are drawen, by men sinning, vpon themselues and their seede, and as they haue from them and their seede their being.\n\n2 Obiection. *That which the Parents themselues haue not, they cannot deriue vnto their posteritie. Original sin is taken awaie from the godly. Therefore at the leastwise these doe not deriue it to their posteritie.* Aunswere. *Original sinne is taken away from the godlie and saints of god,* as concerning the guilt of it, that is, so as it is remitted them for Christs sake. But as it is a sinne repugnant to the Lawe, so it abideth in them. For although they be withal regenerated by the holie ghost, vnto whomsoeuer their sinne is forgiuen: yet that renewing is not perfected in this life. Wherefore the godlie also doe deriue such a nature to their posteritie, as themselues haue, that is, a corrupt one,[^34] subiect to defects, and euil inclinations. *If they replie that therefore the guilt stretcheth not to the posteritie, because the Parents are freed from it,* the Aunswere is, that that is not deriued from the Parents to their posteritie, which the Parents by nature haue not: and that they are freed from the guilt not by nature, but by the grace and benefit of Christ. Wherefore they deriue vnto their posteritie, not righteousnes, which is freely imputed, but vnrighteousnes, and damnation, vnto which themselues by nature are subiect.\n\n[^35]And the cause why they deriue their guilt vnto them, & not their righteousnes, is this: because their posteritie are not borne of them according to grace, but according to nature: neither is grace and iustification tied to carnall propagation, but to the most free election of God. As it is said, Iohn. 1. *Which are borne not of blood, nor of the wil of the flesh, nor of the wil of man, but of the wil of god.*\n\n3 *Obiection.* It is said by the Apostle, Rom. 11. *If the roote be holie, so shal be the branches also.* Aunswere. This hindereth nothing at al. For hee vnderstandeth not here by holines, remission of sinnes, and regeneration: but this worthines of Abrahams posteritie, for that God, for his league made with Abraham, had appointed alwaies to conuert some of his posteritie, and to indow them with true and inward holines.\n\n[^36]4 *Obiection.* It is said vnto holie Parentes: *Your children are holie.* Answere. The Apostle in that place sheweth, that neither al the children of holie men obtaine remission of their sinnes, or are regenerated by the holy ghost, neither the holines of the children proceedeth from carnal propagation. For *of Jacob and Esau it was said, when they had neither done good nor euil, I haue loued Jacob, and haue hated Esau.* The meaning therefore of Paul is, that the children of godly Parentes, although one of the Parentes be an infidel, yet they are holy, in respect of the external fellowship of the Church: that is, that they are to be counted for members, or citizens of the Christian Church, and so also for the chosen, and inwardlie sanctified of God, except themselues declare are themselues to be others by their vnbeliefe and impiety. But neither is outward, nor inward sanctifie of the nature of the parents, seeing neither is found in it, but both befal, as wel to the children as to the Parents, of the free mercy, and couenant, or promise of God.\n\n5 Obiection. *They are more miserable vnto whom their sinnes of al their ancestors are deriued, the they vnto whom haue stretched but the sinnes of some of their ancestors. But if sinne passe from the Parents, vnto the children, then vnto the latest of their posteritie come the sinnes of al the ancestors, vnto the former onely their sins who liued before them. So then are the latter more miserable then al the rest, which would be absurd, and not agreeable to the iustice of God. The first aunswere to this is: that it would be neither absurd nor vniust, although god should punish more heauily, and more forsake the latter of the posteritie, then the former.* For how manie more sinnes are committed, and heaped vp by mankinde, so much the more vehemently is his wrath kindled, and the punishment is more aggrauated. Whereupon are those sayinges, Genes. 15. *The wickednesse of the Amorites is not yet ful.* Matt. 23. *That vpon you may come all the righteous blood.* 2. God therefore suffereth the sinne of our first Parents to passe vnto al their posteritie, as concerning the corruption of nature and guilt: that hee might satisfie his owne iustice, and that himselfe might haue occasion of exercising his mercy in his sonne. Rom. 5. and 11. *But of the actual sinnes of euerie man he saith, that he visiteth the iniquitie of the father on the children vnto the third and fourth generation:* that is, according to his iustice hee punisheth the sinnes of the parents in their posteritie, and yet of his mercy doth set bounds and limits for sinne, that the posteritie may not alwaies pay for the sinnes of their ancestors, or imitate them, and that it may not be of necessitie that the children of euil Parents should be euil, or worse, or more miserable then their Parentes: euen as also *he exerciseth his mercie vnto the thousand generation of them that loue him,* and yet retaineth the liberty of his election, so that not alwaies good Parents haue their posteritie good also. The reason of this difference betweene Original and Actual sinne is, because that righteousnes and life euerlasting was not lost first by the posteritie, but by our first Parents.\n\nObiection. *But God wil not punish the posteritie for the Parents sins.* Answere. 1. True, except they persist in them. 2. If the Parents had not receaued this conformity with God both for themselues and their posterity, so that if they did retaine it, their posteritie also retaine it: and if they did leese it also from their posteritie.[^37] Hereof it may bee vnderstood, that god for two causes doth iustlie punish in the posterity both their owne sinnes and their auncestors: first, because the whole nature of the Parents sinning is guiltie: and the childrē are as it were a part of the Parents, because they proceede out of their substance or masse. Wherefore that cannot bee but guiltie as wel after, as before the propagation from the Parents, vnlesse by some singular benefit remission of that fault befal vnto it, which now before in the Parents themselues it did commit: Againe, because the Parents haue receaued the giftes of God to be imparted also vnto their posteritie, of that condition, if the Parents them selues did retaine them: and if they did cast them away and leese them, that their posteritie also should be depriued of them. Wherefore after the Parents did bereaue themselues of righteousnes and the grace of God, they cannot, being themselues vncleane, bring foorth cleane, but corrupt children, and like to themselues, and therefore guilty as well of their owne as of their Parents sinne, because they partake of it being deriued vnto them, consenting vnto it either in act, as to vs who are come to some yeares; or by inclination, as infantes, except by the singular mercie of God this their in-bred corruption be corrected.\n\n[^38]There was added, in the definition of Originall sin, that *this corruption of nature ensewed vpon the fal, in our first parentes.* For of man not yet fallen it is said, *that he was made to the image of God: and all thinges which God had made, were verie good:* but of man fallen and his posteritie, *All the imaginations of the heart of man are onelie euill continuallie.*\n\nWherewithall wee are taught, that the whole nature of of man, that is, his mind, wil, and hart, and all his faculties are so depraued, that without renewing, they can bring foorth none, but vitious actions, and such as displease God, according to those sayinges, Rom. 7. *For wee know that the law is spirituall: but I am carnal, sold vnder sinne.* Again, *For I know that in me, that is, in my flesh, dwelleth no good thing.* And Rom. 8. *So then they that are in the flesh can not please God.* Matt. 7. *A corrupt tree cannot bring forth good fruit.* And truly the reason, why it must needs be so, is not obscure. For whatsoeuer is not exactlie agreeable to the rule of the Lawe, that cannot please God, but deserueth malediction & the wrath of God euerlasting, as it is said: *Accursed be euery one that abideth not in all which are writtē in the book of the Law.* And S. Iam. ca. 2. *Whosoeuer shall keep the whole Law, & yet faileth in one point, he is guiltie of al.* But no action of men since the fal hath beene wholy agreeable vnto the Lawe: wherefore no action of theirs can please God. The minor is hereof manifest: because the Law, in euerie action, requireth the knowledge of the true God, agreeing with his wil reuealed in the Scripture: & this end, as principal, that the true God, by that obediēce of the reasonable creature, may be honored: and furthermore requireth such a desire of obeying god, & such a loue of god, as for a man rather to leese al, then to depart euen in the least matter, from the wil of god: and that there be none, no not the least affection, or desire, or inclination, that may cal him from that exceeding and most ardent loue of god, and from obedience towards his Law. 1. Cor. 10. *Doe al things to the glorie of God.* Deut 6. *Thou shalt loue the Lord thy God with al thy hart, and with al thy minde, and with al thy strength.* But they who are not regenerat, in all their actions, they doe not so much as acknowledge the true god, much lesse doe they refer al to his honor, or loue him aboue al things, but are turned away from him, and are his enemies Rom. 5. *When wee were enemies, wee were reconciled to god.* And cap. 8. *The wisedome of the flesh is enmitie against god.* Wherefore no action of theirs, whatsoeuer it appeareth to the shewe, agreeth with the rule of the Law of God. As it is said, Rom. 14. *Whatsoeuer is not of faith, is sinne.*\n\n[^39]This doctrine concerning Original sinne is to bee held in the Church. 1. *That the knowledge of sinne be perfect.* 2. *Because god will haue our corruption to bee knowen to bee so great, as wee can not so much as begin our obedience by our selues without his grace, and his holie spirit.* 3. *That wee may know what sinnes are in the godlie, and what be the differences of the sinnes which are in the regenerat and in the reprobate.*\n\n[^40]Actuall sinne *is euery inward and outward Action, which is repugnant to the Law of god, as well in the minde, as in outward actions: and the omitting of those thinges which the law commaundeth, as to will, to thinke, to follow, to doe euil: not to will, to flie, to omitte to doe good. Likewise motions and passions contrarie to the Law. Hither belongeth that diuision into sinnes of fact, and sins of omission.*\n\n#### The second diuision of Sinne\n\n[^41]THere is *Raigning sinne,* and *sinne Not-raigning.* This diuision is taken out of the Apostle, Rom. 6. *Let not sin raigne in your mortall bodie. Sinne Raigning is all sinne which is not repented of, and which is not resisted by the grace of the holie Spirit, and for which not onely according to the order of gods iustice, but also for the thing it selfe hee is guiltie of eternal punishmentes, who hath it.* And it is called *Raigning,* 1. *Because it is pampered:* 2. *Because it hath rule ouer a man, and maketh him guiltie of eternal dānation.*[^42] Such are all sinnes in the wicked, who beleeue not the Sonne, and are without faith and repentance. That is also in the elect before their conuersion, although it be remitted according to the secret purpose of God: yet they do not as yet know it.[^43] But after they are conuerted, they striue against it, that it may not beare rule ouer them.\n\nIt is called also *Mortal,* in which who perseuereth, & dieth in it, perisheth. *He that committeth sin,* that is, he that of purpose & with delite sinneth, *is of the diuel.* Where he speaketh *of Raigning sin. Sin raigning* is all sin in the regenerate, before their conuersion: in the not regenerat, continually: whether they be defectes, or inclinations, or errors, or Actuall sinne.\n\n*Sinne not Raigning, is that which is repented of, & which is resisted by the grace of the holy Spirit,*[^44] *and whereof we obtaine remission:* And this sin is in the godly. *If wee say we haue no sin, we deceaue our selues, and there is no truth in vs.* This saith Iohn, *Of sinne Not-raigning. It is no more I that doe it,*[^45] *but the sinne that dwelleth in mee.*\n\n*Sinne Not-raigning is called also Veniall,*[^46] *not for that it deserueth remission, or that it is not woorthie of punishment, but because remission followeth such sinne.* Neuerthelesse I had rather vse the names *of Raigning and Not-raigning sinne,* 1. *Because the names of Mortall and Veniall sinne are obscure, and doubtful. For all sinnes are mortal.* And Iohn also calleth *Mortal sinne, or sin to death, the sinne against the holie ghost.* 2. *Because of the errors of the Papists, who saie that they are called venial sinnes, which are light, and deserue not aeternal paines:* whereas yet it is said, *Accursed be euery one who abideth not in all.* 3. *Because the Scripture vseth not these terms, especially the name of Venial sinne.*\n\n1 Obiection. *But the elect fal not from grace.* Answere. Finally they doe not. But they who sinne mortallie, and doe not repent, perish. This falleth not to the elect, that they should fal finally: but before the end, they fall easily and often.\n\n2 Obiection. *The wil of God is vnchangeable. But he will the saluation of the elect, and remission of their sinnes.* Aunswere. I grant that it is true, concerning the purpose and counsaile of God, but not concerning our affiance, which we haue of the remission of sinnes. For our comfort standeth not togither with errors, which are contrarie to the foundation, and with sinnes committed against our consciences. For *then are we said to haue remission of our sins,* when we apply these benefits to our selues. Eph. 2.13. *Now in Christ Jesus yee which once were farre off are made neere by the blood of Christ.* And Osc. 2.23. *I wil saie to them which were not my people, thou art my people. And they shal say, thou art my God.*\n\n3 Obiection. *He that is borne of God sinneth not. Therefore the regenerat sin not.* Aunswere. 1. *He sinneth not to death.*[^47] For the elect doe not wholy forsake God, albeit they sinne against their consciēce: but they retain stil some beginnings of true godlines, by which as by sparcles they are stirred againe to repentance, as Dauid, Peter, Manasses. 2. He sinneth not, as hee is regenerated: but hee sinneth as long as hee abideth in this life, sinne not raigning in him, and yet some times raigning too: as he is not regenerated by the spirit of God,[^48] but is as yet carnall. For regeneration, or the renuing of vs to the image of God is not perfected in an instant, but is begun onely in this life, and in the life to come is at length finished.[^49] For so doth Iohn himselfe pronounce of himself, and all the Saintes in this life. *If wee say that wee haue no sin, wee deceaue our selues, and truth is not in vs. If wee acknowledge our sinnes, hee is faithfull and iust, to forgiue vs our sinnes, and to clense vs from all vnrighteousnes.* This is therefore the meaning of Iohn, that the regenerate indeed do sinne: but yet not so, that they make much of their sinne, or doe so at any time yeeld and assent to euil desires, that they cast away all loue of godlines, and repent not. For alwaies in the regenerat there remaineth some remnant of a regenerat nature, which causeth either a strife against sinne, or else true repentance: that is, it suffereth them not to sinne to death or euerlasting destruction, or wholly to forsake God. And this consolatiō so long they enioy, as they know themselues to be regenerated, that is, as they keepe faith, and a good conscience.\n\n4 Obiection. It is said, 1. Iohn, cap. 3. *His seed remaineth in him, neither can hee sin, because he is borne of God.* And. 1. Pet. 1. *Being borne anew not of mortal seede, but of immortal, by the word of God who liueth and endureth for euer. If therefore the seede of Gods woord neuer dieth in them that are borne anewe, they euer remaine regenerate,*[^50] *& euer retaine grace, neither euer fal into Raigning sinne.* Answere. The regenerat may leese, and doe often leese grace and the holy spirit, as concerning some giftes, somtimes more, somtimes fewer: although they leese it not, if we respect al the gifts. For there abideth in thē some beginning or print of true faith & conuersiō, which although, when they yeeld to euil inclinations or desires, it is so oppressed, & darkned, that it neither can be known of others, neither confirme them of the grace of God and their owne saluation, for the present: yet it suffereth them not wholy to forsake God and the knowen truth, and to cast awaie their purpose of embracing by faith the merit of the son of God. So Dauid praieth Psa. 51. *Create in me a cleane hart O God, and renew a right spirit within me.* Againe, *Restore to me the ioie of thy saluation.* He had lost therefore cleannes of hart, rightnes, and newnes of spirite, and the ioy of saluation, which he beggeth of God to be restored vnto him: and yet did he not wholy want them: for otherwise hee would not haue asked, neither would hee haue looked for from God this renewing and restoring. The seed of God, that is, the woord of God working true faith and conuersion in the elect, abideth & dieth not in the regenerate, as concerning their conuersion and small perseuerance, how-euer they fall often grieuously before their end, 1. *Joh.* 2.19. *If they had beene of vs, they would haue continued with vs.*\n\n5 Obiection. *A good tree cannot bring forth euill fruite.*[^51] Aunswer. It cannot, as it is good. For if it be simply good, all the fruit thereof is good: which shall so come to passe in the life to come But if it be partly good, and partly euill, such is the fruite also; which we haue triall and experience of in this life.\n\nHeretofore it hath beene said,[^52] *That all sinnes are in their owne nature mortall.* Against this sentence, some oppose that which is said, *Psal.* 32.5. *I wil confesse my wickednesse vnto the Lorde, and thou forgauest the punishment of my sinnes.* And Prouer. 24.16. *A iust man falleth seuen times, & riseth againe.* Whence they gather that there are some sinnes, the committers whereof continue still iust, and therefore deserue not eternall death. But they reason amisse from that which befalleth to sinne but by an accident, to that which is by it selfe in sinne. *For it is true indeede that there are many sinnes, for which the Saints doe not leese holinesse and righteousnes, neither become obnoxious to the wrath of God.* But this commeth to passe, not by the smalnesse, or nature of the sinne, whatsoeuer it be, but by the grace of God, who doth not impute, neither will punish with eternall death those sinnes, which yet in their owne nature deserued it. This doth the Prophet most euidently shewe, in the same Psal. when he saith, *Blessed is he whose wickednesse is forgiuen.* And Psal. 143. *Enter not into iudgement with thy seruant: for in thy fight shall none that liueth be iustified.*\n\n2 Obiection, It is said Matth. 5.22. *Whosoeuer is angrie with his brother vnaduisedlie, shalbe culpable of iudgement. And whosoeuer saith vnto his brother, Racha, shall be woorthie to be punished by the Counsell. And whosoeuer shall saie, Foole, shall be woorthie to be punished with hell-fire.* Whence they conclude, *seeing Christ himselfe maketh degrees of punishments and sinnes, so that of these former, he threatneth hel-fire, but vnto the third onlie, therefore there are some sinnes smaller, than those who deserue eternall punishment.* But the Aunswere vnto this is manifest out of the woordes themselues: which is, that Christ doth not speake of ciuill iudgementes and punishments, when he mentioneth *Judgement,* and a *Counsel.* For he doth not here speake of the ciuill order, but disputeth against the corruptions of the Pharisies, concerning the true meaning of Gods Lawe, and concerning the iudgement of God against both inward & outward sinnes.\n\nFor neither can, nor ought to be punished, by the magistrate with corporal punishmēt, either such gestures as signify some bitternesse or contempt, or bad affections if they haue not accompanieng them, an endeuor to do any man iniury. Now whereas in the third place he nameth *hel-fire,* he doth not exempt the other two kinds of sin from eternall punishments, but signifieth that the third shal receiue a sharper punishment at Gods hand than the other.\n\n3 Obiection. It is said, *Mat.* 12. *Euerie sinne and blasphemie shalbe forgiuen vnto men, but the blasphemie against the holy Ghost shal not be for-giuen to men, neither in this worlde, nor in the world to come.* Hence they will gather, *That some sinnes are for-giuen in this woorlde, some in the worlde to come, that is, in purgatory, and some are neuer for-giuen, of which these be mortall, but the others veniall in their owne nature.* But first, *neither heere, neither else-where, doth Christ teach that some sinnes are forgiuen in the worlde to come.*[^53] For that all other sins are forgiuen not in the woorld to come, but in this woorlde, both Christ signifieth in this place, and the Scripture elsewhere teacheth: because it is certaine that sinnes are not remitted, but only to those who repent.\n\n[^54]But he denieth that the sinne against the holy Ghost is remitted either in this world, or in the worlde to come, that hee might more significantly expresse the deniall of pardon to it. Secondly, *Whether they say for-giuenesse to bee in this woorld, or in the woorlde to come,* yet this standeth immoueable, that it commeth not of the nature or corruption of the sinne, but of free mercy for Christs sake. And if euery sinne be so grieuous, that it could not be purged but by the blood of the Sonne of God; then doubtles they do great despite & contumelie vnto that blood, who so extenuate any sin, as to deny that it deserueth eternall punishment, vnto which the death of the Sonne of God is equiualent. Farther, euen by their owne confession, *There are manie mortal sins, which notwithstanding are forgiuen in this life.* Wherefore either they must make all these to be euen in their own nature venial, or they wil neuer proue out of this place, that the smalnes of the sin, is the cause of forgiuenes.\n\n4 Obiection. It is said, *Rom.* 1. *The wrath of God is reueiled from heauen against al vngodlinesse.* And, 1. Cor. 6. *Know yee not, that the vnrighteous shall not inherit the kingdome of God?* Out of these and the like places they gather, that *seeing they are mortal sinnes which shut men out of the kingdome of God: and all sinnes do not so: therefore there are some sinnes which in their own nature are not mortall.* But they conclude more than followeth by force of reason. For that some sinnes are venial, there is no doubt, but that commeth by grace remitting those sinnes, which without remission, would shut men doubtlesse from the kingdome of God.\n\n5 Obiection. It is said, 1. *Cor.* 3. *If anie mans worke burn,*[^55] *he shal loose: but he shall be safe himselfe, neuerthelesse yet as it were by fire. Therefore,* say they, *some sinnes cast men into fire, that is, into some punishment, but not eternall.* This also we grant, not in respect of the nature of sin, but in respect of pardō, which befalleth to those who hold the foundatiō, which is christ. For to build on the foundation wood & stubble, that is, to parch the word of god, with vnnecessary questiōs, humane opinions & traditions, which oftē are occasions of schisms in the Church, & often of Idolatry and errours; it is not so light a sinne as they deeme it, who do it; but deserueth eternall malediction, except remission be made for the Sonne of God, as it is declared in the Reuelation Chapt. 22.\n\n6 Obiection. It is said, *Heb.* 5. *A high priest taken frō among men is bound to offer for sins, as wel for his own part, as for the peoples.* This place sheweth that the sinnes of the priest are not venial by themselues, or of their own nature, but for the sacrifice of Christ, which was signified by the typicall sacrifices: & therfore it quite & clean ouerthroweth the opinion of our aduersaries. For if al sins euen of a righteous Priest, are in the sight of God so great, that they cānot be purged but by the death of the Son of God; it necessarily foloweth that they of their own nature deserued euerlasting death.\n\n7 Obiection. It is said, *Jam.* 1. *When lust hath conceiued it bringeth forth sin; & sin when it is finished bringeth forth death. Here,* say they, *James saith that there is one sin finished, when as the wil vpon deliberation consenteth to euil lust:*[^56] *another not finished, when a man sinneth without deliberation: & to sin finished he ascribeth, that it bringeth foorth death.* We answere that the consequence of this is not of force, because that a property which belongeth to diuerse kindes, when it is ascribed to one kind, it foloweth not thereof that it is to be remooued frō the other. For S. Iames distinguisheth the kindes or degrees of sins, Original, & Actual: & saith that death foloweth after Actual; not as if death did not follow after Original, but because that Actual is a middle between Originall sin & death, as a cause of this, & an effect of that, and doth aggrauate death or punishmēt, which already was purchased by originall sinne. Neither doth he chiefly speak of the degrees of punishmentes, but of the cause and originall of them to be sought in the corruption of our own nature.\n\n8 Obiect. It is said, *Jam.* 3. *In manie things we sin al.* Hence our aduersaries wil proue, *that the sins of the iust are venial, because they fal either into few sins, or into no mortall sins.* To this, as also to most of that which hath gone before, we answer, that the sins of the iust, who by faith retein or receiue righteousnes, are venial, not of their own nature, but by grace.\n\n[^57]9 Obiection. *God is not cruell but mercifull, neither light in his loue, but constant. Wherefore he doth not for euerie light sin iudge a man worthie of eternall punishments.* But they imagine that the iudgement of God concerning sin is at variance with his mercy: which are not at variance, but do very well agree. For God is in such wise merciful, as he is also iust. Now the iustice of God requireth, that he iudge all euen the least offence and contempt of his maiesty, worthy of eternall damnation. This iudgement against euery sin, the mercy & constancy of Gods loue doth not take away; but for the shewing and declaring thereof it is sufficient, that he reioiceth not at the destruction of them that perrish, & that for testimony thereof he inuiteth all to repentance, & forgiueth them who repent their sinnes, which by thēselues were worthy of euerlasting death; that is, he punisheth them & causeth satisfaction for them not in the sinners, *but in his own sonne sent to take flesh,* by punishment answering & satisfieng his iustice.\n\n10 Obiection. It is said, *Mat.* 5. *Whosoeuer shal breake one of these least commandements, and teach men so, he shal be called the least in the kingdome of heauen.* This they interpret after this sort. *That he, who both by sinning & teaching doth against the law, is fallen from the kingdome of god, & not he who in teaching subscribeth to the law, although sometimes he doth a litle contrary to that he teacheth.* But first the opposition or contrariety which Christ addeth, *But whosoeuer shal obserue & teach them, the same shalbe called great in the kingdome of God,* doth shew that Christ in the former part of the speach doth vnderstand those who breake, that is, violate the lawe which they teach; so that the meaning is: although one teach wel, & yet violate one of these cōmandements, which the Pharisies term the least, that is, of the commandements of the Decalog: he shal find these cōmandements so not to be the least, but the greatest, as himselfe shal thereby become the least, that is, in no place, in the kingdome of God. Secondly albeit it be granted vnto thē, that in the words of christ, *to teach so,* is the same, that to teach contrary to the law: yet can it not at al be gathered thence, that they alone shal be the least in the kingdome of God, who by teaching & sinning breake the law, & not they also, who by sinning onely, & not by teaching transgres it. The first reason is in the very words of Christ:[^58] because he calleth those commaundements the least, by a figure of speech called imitatiō, which are the greatest, & the breach whereof, whether it be committed in deed, or in doctrine, or in both, god iudgeth worthy the shutting out of his kingdome, euen by our aduersaries confession; that is, the whole Decalog, which the Pharisies did set behind their traditiōs. The other reason is in those wordes which Christ addeth, *For I saie vnto you, except your righteousnesse exceed the righteousnes of the Scribes & Pharisies, ye shal not enter into the kingdome of heauen.* In these words Christ sheweth that a farre other righteousnesse is required by the Lawe of God, than the Pharisies thought of: & that those sinnes also are so great, that they shut men out of the kingdome of heauen, which the Pharisies accounted either for light, or no sins, as *To be angrie with thy Brother vnaduisedlie, To saie vnto him Racha, or Foole:* To be troubled with an euill affection, or desire of reuenge. For euen these things also he saith are to be auoided, if we wil auoid Hell fire, & be the children of our heauenlie father. Therefore he saith: *Whosoeuer looketh on a womā to lust after her, hath committed adulterie with her alreadie in his hart.* And 1. Iohn 3. *Whosoeuer hateth his Brother, is a man-slaier: & yee knowe that no man-slaier hath eternal life abiding in him.* And therefore not they only which cōmit the greater sins, but they also who commit the lesser cānot escape euerlasting death, but by the satisfaction of christ imputed to them.\n\n[^59]But as our aduersaries accuse this sentence of too much rigor; *That al sinnes are by themselues of their owne nature mortal, that is, deserue aeternal death:* so also the other sentence, *That sinnes are made venial to those who repent, which of their owne nature are mortal, they reprehend as too gentle and repugnant to Gods iustice: because to call that for veniall, which is mortal, is contrarie to truth and iustice.* But the answere is readie, That God, if we respect the nature of sinne, adiudgeth al sinne woorthy of euerlasting death: & giueth pardon to none but of free grace for the intercession and satisfaction of his sonne our Mediatour.\n\n#### The third Diuision of Sinne\n\n[^60]There is sinne *against the conscience,* and sinne *not against the conscience. Sinne against the conscience is committed of those who wittingly and willinglie sinne.* So Dauid wittinglie and willinglie committed adulterie and murder. *Sinne not against the conscience is that, which wee either not witting, or not willing commit, or which is committed of those who knowe the wil of God, acknowledge and bewaile their sinne, but are not able to auoid it:* as are Original sinnes, sinnes of omission, ignoraunce, infirmitie, euen in the regenerate and Saintes. They omit manie good thinges, which they would not omit; or commit euil things, which they would not cōmit, being sudainly ouertaken and ouercome by infirmities: & therefore are most grieuously angrie with themselues for their sinnes committed, so that they are not more grieued at any thing, than for that they offend God daily by their sinne; and therefore desire and grone after nothing more than the grace of the holy spirite, whereby to resist sinne. Such sinnes are not imputed to the regenerat, neither doe they cast off grace, the holie spirit, and faith. *Such a sinne of ignoraunce* Saint Paul saith *his blasphemie was, which hee committed, before he was conuerted, against God, as also his persequuting and violence against the Church, & therefore God had mercie of him,* 1. Tim. 1.13. Another kinde of those sinnes not against the conscience, to witte *infirmitie,* the same Apostle describeth, *Rom.* 7.19. *I doe not that good which I would, the euil which I would not that do I. Yet not I doe it, but sinne that dwelleth in me.* Hither also is to be referred *the sin of Peter,* who wittinglie denied Christ, but not willinglie, for he had not the power to doe otherwise. It was not raigning sinne: because he acknowledgeth and bewaileth it, and holdeth fast his faith, *Luk.* 22.32. *I haue praied for thee that thy faith faile not.* Much lesse was it the sinne against the holy Ghost: because he loued christ no lesse, when he denied him, than when he bewailed his offence, though that affection did not at that time for fear of imminent danger shew it selfe. Moreouer this third diuision of sinne and the definition of both sinnes Christ hath expreslie deliuered *Luk.* 12.47. *The seruant that knew his masters wil, and prepared not himselfe, neither did according to his wil, shal be beaten with many stripes: But he that knew it not, and yet did commit things worthie of stripes, shal be beaten with few stripes.*\n\n#### The fourth Diuision of sinne\n\nThere is sinne *pardonable,* and sinne *vnpardonable.*[^61] Al sin is *pardonable,* whereof men repent and obtain pardon. *Vnpardonable* is a purposed deniall and oppugning of the knowen truth of God and his wil and workes, of which the conscience is conuicted, whereof no man obtaineth pardon: because it is punished of God with a perpetual forsaking, and blindnes,[^62] so that they who so sinne neuer returne to God by true repentance. Now they who are excluded from repentance are also necessarily excluded from remission of sinne. Christ *Mat.* 12. calleth this kind of sinne, The sin or blasphemy against the holy Ghost, when he saith: *Wherefore I saie vnto you, euerie sinne and blasphemie shall bee forgiuen vnto men:*[^63] *but the blasphemie against the holie Ghost shal not be forgiuen vnto men.* But it is not therefore called the sinne against the holie Ghost, as if the holy Ghost might be offended by any man, and not the father also & the Son: but because the reuealing of the heauēly truth is the work of the diuinity, which is immediatly wrought by the holy ghost. And therefore they who witting & willing resist this, are blasphemous indeede against al the persons of the Godhead, but in a more singular and special maner, against the holy ghost, that is against his proper & immediate operatiō & working in their minds. That this kind of sin is signified by this name, it hereby appeareth, for that none can after a peculiar maner sin against the holy ghost, but they on whom he hath bestowed a peculiar & proper benefit, that is, a benefit immediatly giuē by himself, & appertaining to his sanctifieng or office, which he exerciseth in the Church, which is the very light of truth kindled in their minds. The same appeareth by the speech of Christ: & *Marke,* 3. plainly declareth (whē he saith, *For they said he had an vncleane spirite*) that Christ did attribute this sinne vnto them, who being conuicted as cōcerning the doctrin of Christ, and his diuine works, yet notwithstanding did against their conscience ascribe these thinges to the diuel. The same is shewed by other places, where this sin is described. As *Heb.* 6. *For it is impossible that they which were once lightned, and haue tasted of the heauenlie gift: and were made partakers of the holie Ghost &c. if they fall awaie, should be renued againe by repentaunce.* And 2. Pet. 2. *If they, after they haue escaped the filthinesse of the woorlde, thorough the knowledge of the Lorde, and of the Sauiour Jesus Christ, are yet tangled againe therein, & ouercome, the latter end is worse with them than the beginning.*[^64] Out of which sayings first we vnderstand, *that not al the reprobate, who perish, not obtaining remission of their sinnes, doe sinne against the holie Ghost: but that this sinne falleth only on them, who are lightned by the holy Ghost with certaine knowledge of the truth:* that which hapneth not to al the reprobate, although so much neuerthelesse is reuealed to al of them concerning God, as may suffice for the iust condemning of them and their posterity. For the holy ghost is not giuen but to them, who are endued with the knowledge of the heauenly doctrine, as it is said, *John* 14. *whom the world cannot receiue, because it seeth him not, neither knoweth him.* Likewise, *Luk.* 12. *The seruaunt that knoweth the wil of his master.* Wherefore some perish, vnto whom the holy Ghost hath not giuen this light of truth, and therefore they doe not commit this peculiar sinne against the holy Ghost.\n\nIf it be obiected,[^65] *That euerie vnpardonable sinne is a sinne against the holie ghost, because Christ saith that the sinne against the holie ghost is vnpardonable: But final perseuerance in whatsoeuer sinne without repentance, is remitted to no man. And therefore it is a sinne against the holie ghost: and by a consequent, all that perish sinne against the holie ghost.* The ambiguity of vnpardonable sinne maketh four termes in this Syllogisme. For in the Maior it signifieth that kind of sinne, which is neuer remitted to any: because whosoeuer commit it, whether at the end, or before the end of their life, they perseuere in it euen to the end without repentance: But in the Minor it signifieth not a certaine kind of sinne but al their sinnes who repent not: which indeede are not remitted to them, because they perseuere in them to the end without repentance, and they are vnpardonable not before the end, but in the very end of their life: yet are they remitted to others who perseuere not in them, but repent. For *perseuerance in sinnes* is nothing else, than the sinnes themselues, which are continued vnto the end, & therfore this is the meaning of the Minor: Sinnes, in which men perseuere without repentaunce vnto the end, are not pardoned them who perseuere in them. But now all men doe not perseuere in them, as they perseuere in the sin against the holy Ghost, euen whosoeuer once fal into it. And christ in this speech sheweth not, for what sins men are punished with euerlasting death. For it is certaine that it befalleth for all sins, of which men repent not: but he sheweth, what sins are such, as whosoeuer doe commit them, they do neuer repent. This he affirmeth of no kind of sin, but only of blasphemy against the holy Ghost.\n\nSecondly, out of the testimony alleadged we gather *that the sinne against the holy Ghost, is not euery Raigning-sinne,*[^66] *whether committed against our conscience, or against the knowen truth: but a sinne against the whole first table of the Law, and not one onely part of it, but a defection from al religion, or godlinesse: and such a denying, or oppugning, or contumelious handling of the true doctrine of God and his will, as proceedeth not of weaknes or terrour, or fear, or torment, but of a purposed and stubburn maliciousnes.* For the obedience of the first table is, *after a man hath once tasted of the word of God, reuerentlie to obey and subscribe vnto it.* Neither depart they from a part of doctrine, but from all religion, who so fall, *that they crucifie againe to themselues the sonne of God, and treade him vnder foote, & count the bloode of the testament as a profane thing, and despite the spirit of grace.* Neither doe the Iewes sin of weaknes, *in ascribing the works of Christ to the diuel, or hereticall men,* after they are once conuicted of their errours by certaine and manifest testimonies of the woord of God: neither they, who vnder the name and shew of Christ remaine stil *dogs* & *swine returning at length to their vomit & wallowing in the mire, from which for a while in outward profession and hypocrisie they abstained.* And hereby may be esteemed and iudged in some sort the grieuousnes of this sin, whereas it commeth nearest to the sin of the diuels, who knowing the truth, yet stood not in it, but doe despite it with hatred and horrible fury, and endeuour vtterly to oppresse it.\n\n[^67]Thirdly, hereof also it followeth *that the elect and those who are truly conuerted can neuer fal into this sinne against the holy ghost: & that they who commit it were neuer possessed of true faith and repentance.* For al those who are chosen of God to euerlasting life, are conuerted in this life: and al they who are truly conuerted ought certainely to think that they are in the number of the elect, and therefore shall neuer so sin, as withal to perish: according to those sayings, *John* 10. *My sheepe shal neuer perish, neither shall any plucke them out of my hande.* Luke 22. *I haue praied for thee that thy faith faile not.* 2. Timoth. 2. *The foundation of God standeth sure, & hath this Seale, The Lord knoweth who are his.*\n\n[^68]That many *of the reprobate* are saide to bee *lightened and to bee made partakers of the holy Ghost, to haue tasted of the heauenly gift, the good word of God, and of the powers of the world to come, and last of al to haue bin sanctified with the blood of the Testament:* likewise in Peter, *to haue escaped from the filthines of the woorld:* the Apostles themselues shew that this is to be vnderstood of the knowledge of the truth, and the foregoing and detestation of errors and vices for a season, and lastly of the sufficiency of Christ merits euen for the wiping away of their sins also, and the offer thereof made vnto them by his word and Sacraments: which they shew, when they interpret that *lightning* & *tast to be the knowlege of the truth & righteousnes, & cal thē dogs & swine,*[^69] *not made so againe, but returning to their vomit and wallowing in the mire, and further compare them to the earth drinking in the raine, but bringing forth insteed of good herbs thornes and briars.* For these things agree not to true faith and conuersion.\n\nFourthly, by these things which haue bin said,[^70] it appeareth *that we are not rashly to pronounce who they bee that sin against the holy ghost: and that we may not iudge of this sin vntill the end,* that is, vntil we know them, who once had the truth & confessed themselues to be conuicted and perswaded of it, with hatred thereof to persecute & reproch it, or to end their life in hatred & despite against it. The reason hereof is manifest, *because we are not the beholders of mens harts.*\n\nIf it be obiected, that, 1. *John* 5. it is said, *There is a sin vnto death: I saie not that thou shouldest praie for it: If hee wil not that we shal praie for those who sinne to death: it must needes bee that wee maie discerne them from others.* Wee aunswere, that Iohn doth not vniuersally forbidde, *that wee praie for anie so sinning;* but at such time, as that is manifest vnto vs either by some diuine testimony, or by manifest argumēts and the sinners owne profession. But before this is certain & manifest vnto vs, we ought to desire of god the conuersion of al men, & as much as in vs lieth, to endeuor it, as it is said, 1. *Tim.* 2. *I exhort that first of al supplications, praiers, intercessions and giuing of thanks be made for al men.* And 2. Tim. 2 *The seruant of the Lord must not striue, but must be gentle toward al men, apt to teach, suffering the euil men patiently, instructing them with meeknes, that are contrarie minded, prouing if God at any time wil giue them repentance that they may know the truth, and that beeing deliuered out of the snare of the diuell, of whome they are taken, they maie come to amendment and perfourme his will.* And Matth. 5. *Praie for them which hurt you, and persecute you.* And Actes 7. *Lorde, laie not this sinne to their charge.*[^71] If it be replied, *that so it will come to passe that our praier shall be contrarie to the will of God, if not knowing of it we praie for them who sin against the holie Ghost:* the aunswere is ready: That praier is made for them, with a condition, by which we submit our wil & desires to the counsail of God, that he will conuert and saue the aduersaries of the truth, if they maie be recouered: but that he will represse them and punish them, if he haue not appointed to recouer them.\n\n[^72]By the same answere is this argument dissolued, *Their sinne is not vnpardonable, for whom wee must praie: But wee must praie for all men: Therefore no mans sinne is vnpardonable.* First wee denie the Minor: because if it appeareth by anie diuine testimonie, or by manifest argumentes and their owne profession that they are castawaies, whether they sinne against the holy Ghost, or otherwise do not repent; we must not pray for them. Secondly neither is the Maior true. For if we know not, whether they sin against the holy Ghost, or are reiected of God or no, we must pray for them, but with that condition, if they may bee recouered.\n\nOut of these thinges also which haue been spoken, answere is made to this obiection. *He that must fear lest he hath anie vnpardonable sinne,*[^73] *can neuer bee assured of remission of his sins and of life euerlasting: But if there be anie sin vnpardonable, which is committed before the ende of a mans life, no man can be assured, that he hath not, or shall not haue such sinne: Therefore either there is no such sinne, or no man can bee assured of the grace of God, and his owne saluation.* For the Minor of this reason is false, cōcerning those who beleeue. For they must certainely think, that they neither had, nor haue the sinne against the holy Ghost; *because there is no condemnation to them, who are in Christ:* neither that they shall haue this sinne, *because no man can plucke the sheepe of Christ out of his hand.*\n\n[^74]1 Obiection. *Adam and Peter obtained remission of sins: Adam and Peter sinned against the holy Ghost, because they denied the manifest and known truth of God: Therefore some men sinning against the holy Ghost obtaine remission of sins.* Aunswere. The proofe of the minor is a false definition: For not euery deniall or reiection of the truth is sinne against the holy Ghost, but that onely, which hath accompanying it an inwarde hatred of the trueth, and which of a purposed intent and with horrible furie endeuoureth to oppresse it: which hatred of trueth was not in Adam or Peter. Augustine therefore saith: *Faith failed not Peter in his heart, when confession failed him in his mouth.*\n\n2 Obiection. *The sin of Cain was not vnpardonable.*[^75] *Because God would not haue him killed: therefore he pardoned him his sin. But Cains sinne was committed against the holy ghost: Therefore some sinne against the holie Ghost is not vnpardonable.* Aunswere. In the proofe of the Maior is a fallacie, putting that which is no cause as if it were a cause. For the cause why God woulde not haue him killed, was not, for that hee had pardoned Cain his sinne, not repenting himselfe of it, but that the murderer might be the longer tormented with the furies of his conscience, that in so long time not repenting, he might bee made inexcusable; and furder also, that murders might not waxe rife among men.\n\n3 Obiection. *They who are altogether ignorant of Christ,*[^76] *sinne not against the holy Ghost. But al that know not Christ haue vnpardonable sinne: because it is neuer pardoned them. Therefore some vnpardonable sin, is not against the holy Ghost.* Aunswere. We grant the whole reason, if in the Minor and conclusion thereof bee vnderstoode, by vnpardonable sinne, those sinnes of the vnregenerate, which are not indeed remitted vnto them, for that they persist in those sinnes to the end without repentance: yet to others they are remitted, who persist not in them, but repent of them in this life. For not al who commit them, persist in them. But if that kind of sinne be vnderstoode, it is neuer remitted to any man, because al they who commit it persist in it to the end of their life without repentance: then is the Minor false. And so it there no consequence in this reason.\n\n*The sin against the holie Ghost, and sin against the conscience differ,* as a general frō a particular. *Sin against the conscience,* is the general. For a man may also through infirmity & ignorance denie the trueth, not through a hatred of it: as Peter and Paul did. So that then the sinne against the holy Ghost is a sinne against the conscience: but euerie sinne against the conscience is not a sinne against the holie Ghost. And therefore this is more general; the other more particular.\n\n[^77] *The sinne against the holy Ghost, is said to be vnpardonable,* not that it exceedeth, or surmounteth the greatnes of the merit of Christ; but because hee is punished with a finall blindnesse, who committeth it, neither is it at any time granted him, to repent. Because it is a speciall and singular kinde of sinne, therefore hath it a singular punishment, that such sinners should not at all repent. And without repentaunce there is graunted no remission of sinnes.\n\n#### The fifth Diuision of sinne\n\n[^78]THere is some sinne, which is *of it selfe* sinne, and some which commeth to be sinne by *an accident.*\n\nSinnes *of themselues,* are al those things which are forbidden of God in the Law, or whatsoeuer things the Lawe condemneth: as are inclinations disagreeing from the Law of God, & some actions also, which are sins in respect of vs: but in respect of God are punishments.\n\nSinnes *by an accident,* are things either commanded of God, or neither commaunded, nor prohibited, that is indifferēt things, which are not done after the same maner, neither to the same ende, vnto which God woulde haue them to be don, that is, without repentance, or with great defect. Things commanded, in the vnregenerate are sins, because although the actions & doings of those things are commanded, yet the person, from whō those actions proceed, pleaseth not God, neither is reconciled vnto God. Further, that which the vnregenerate doe, they doe it not to that end, whereunto they ought, that is, to the glorie of God, neither is their action grounded of faith. For they know not whether or no they haue God fauorable to thē, or whether that be pleasing vnto him which they doe. But these conditions and circumstances are necessarily required to a good work: for it sufficeth not to do good works after a ciuill manner. *Those ciuil works indeed are good,* as they proceed from God: but as they are in vnregenerate men, they are euil: euen as it is sin, when a wicked man giueth almes: because it proceedeth not from the loue of God & therfore not frō faith, neither is referred vnto gods glory.\n\nBut yet *those things which men doe beeing forbidden in the Law of God are of thēselues & properly sins,* because the nature or definition of sin doth properly agree vnto them: which is, that they are don against the expresse commandement of God. And therefore in the Scripture thinges which are so done of men, are euer called euill, but neuer good. But those things which are commaunded of God, when they are done by the vnregenerat, or in hypocrisie, they are so discommended, as yet neuerthelesse they are counted and praised for good: and that not only in respect of God, who is the efficient of those things in men, in respect of whom al the actions of the wicked are iust: but also in respect of the men themselues by whom they are done, so that they also are said to haue done wel, as 1. *Kings* 21. *Seest thou howe Ahab is humbled before me? Because he submitteth himselfe before me, I wil not bring that euil in his daies.* And 2. Kin. 10. *The Lord said vnto Jehu: Beholde, because thou hast diligentlie executed that which was right in my eies &c.*\n\nNeither is there cause why anie man shoulde heere say, that *inclinations and actions are of themselues good,*[^79] *because they are things in nature made and raised of God.* For they are of themselues good, as they proceed from God: but as they are in men corrupted, or as they are don by men, they are of themselues euil and vitious, because they are committed against the Law of God.\n\nBut neither of the contrary followeth it,[^80] *that the works of the vnregenerate, whether they be ciuillie or morallie good, are not therefore sinnes, and displeasing God, because they are commanded of him.* For that the woork be good and pleasing to God, *not only that which is commanded must be done, but it must be done after that maner also which is commanded, or, which is all one, it must agree not onely in part but in whole with the Lawe of God.* And since the woorks of the vnregenerate are not so done, though not wholy yet for a great part they swarue from the Law of God, and are destitute of that perfection and rightnes, without which they cannot please God.\n\nIf any man vrge, *That the works euen of the regenerat also are not perfect,*[^81] *neither yet for al that are they counted sins: and that therefore wee must not so seuerelie giue sentence against others:* the answere is at hand: *that faith shineth on the works of the godlie, but not on the works of the wicked.* And therefore they please God, & their imperfection is couered through the satisfaction and intercession of Christ, which falleth not so out with the works of the wicked. And lastly in those is begunne the true and inward obedience of the wil and hart: but in these not so: and therefore these are hypocrisy, which is seuerely condemned by God himselfe.\n\nSo also *if they be saide to bee recompensed with reward, and therefore not to be sins:* First we answer, *that to be approued and rewarded in them which is good:* but that euil which cōcurreth is not only condēned & punished, but the good also, which the wicked do, is depriued of the honor & name, and so of that eternal reward of those works which are indeed good & please God. Secondly we answere, *that these are somtimes recompensed with temporall rewards, but neuer with aeternall.* Thirdly, *that they are recompensed of God with these rewardes,* not as that he simply liketh of them, or so acknowledgeth thē for good, that he doth not withal repute them for euil: but that he might inuite by these rewards others aswel vnbeleeuers as beleeuers to keepe and obserue externall discipline and honesty: Because he wil that in mankind there bee kept some order necessarie for the preseruation of the society of man, yea euen amongst the wicked & hypocrits. Fourthly, *those rewardes are rather a diminishing and mitigation of their punishmentes than any rewardes: because they make nought for their saluation to whom they befall.* And God will according to the order of his iustice, punish greater sins with greater punishmentes, and lesser with lesser, both in this life and in the life to come.\n\n[^82]Moreouer this is a fallacie of the accident, *If any collect and gather that wee must not doe the morall workes of the vnregenerate, because they are sinnes.* For those workes which are of themselues sinnes, that is, are forbidden of God, wee ought of necessitie to auoide: but those which are sinnes but by an accident, ought not to be omitted of vs, but corrected by vs, and so done, that they may bee performed without any sinne concurring or intermingled with them. For they are not condemned for themselues, but for the sinnes which are adioyning to them. Now it followeth not, that that good which remaineth, shoulde be reiected or abolished, because of the imperfections and defects: but rather it should be nourished, and increased, & clensed from those euils wherewith it was stained.\n\nDiscipline therfore is necessary, euē in the vnregenerat,[^83] in respect of the commandement of God; for auoiding the grieuousnes of punishmēts, which ensueth vpō the breach of Discipline: for the preseruation of the peace and society of mankinde: for a way & entrance to conuersion which is stopped by perseuering & persisting in manifest offences.\n\nIf instance be giuen:[^84] *Hypocrisie is sinne of it selfe and is to be auoided,* as Math. 6. it is saide, *Be not as Hypocrites: But the Discipline or outward behauiour of the wicked is Hypocrisie. Therefore it is sinne of it selfe, and they should omit it.* We aunswere to the Maior by distinguishing the diuersitie of Hypocrisie. There is a double hypocrisie: one is in workes not commaunded of God, done for ostentation sake or to deceiue, as those which Christ mentioneth, *Math.* 6. *To make a trumpet be blowen before him, when he giues almes, to pray standing in the Synagogues and in the corners of the streets, to looke sourely, and disfigure his face in fasting,* and all other superstitious and humane traditions which appertaine not to the edifiyng of the Church. That these thinges are to bee omitted and left vndone, there is no doubt; as it is saide, *In vaine doe they worshippe me, teaching doctrines the dommaundements of men.* And therefore they are here expresly condemned & forbidden of Christ. There is another hypocrisie in workes commanded of God, but not done after that manner, which God requireth. These are not to bee left vndone, but to be corrected, & to be done without hypocrisie, that is with true faith & godlines: as in the same place Christ teacheth *of almes, praier, fasting, not to be omitted of the godly, but to be otherwise perfourmed, than they were of hypocrites.*\n\nBy this which hath beene spoken it is manifest,[^85] *for what cause this difference of sinnes, which are of themselues sinnes, and by an accident sinnes, is necessarie: least that a false persuasion of their owne righteousnes or merites should rest in mens mindes, and least with sinnes which are of themselues sinnes shoulde bee cast away also good thinges which come to be sinnes but by an accident, and so shoulde bee encreased and heaped vp the sinnes and punishments of mankind.*\n\n#### The workes of the regenerate and vnregenerate differ seuen maner of waies\n\nIn this place is to bee obserued *the difference betweene the workes of the regenerate, and vnregenerate.* They differ seuen waies.[^86] *For one and the same worke commaunded of God, is good in the regenerat, and sinne in the vnregenerat.* 1. *Because the regenerate are reconciled to God: The vnregenerate are not.* 2. *The regenerat doe it to the glory of God: The vnregenerat no way do so.* 3. *In both of them that good worke is imperfect.* but that of the godly is couered by the satisfaction and intercession of Christ: that of the vngodly not so. 4. *The worke of the godly is ioined with a beginning obedience: that of the vngodly with sinne raigning.* 5. *The good worke which is in the wicked, is made euill. But the good which is in the godly, though it be contaminated with sinne; yet because it is hidden by the satisfaction of Christ, it is not punished; neither is it obiected vnto him,* that he doth defile the giftes of God with his sinnes, neither doth the Lord for that worke bereaue the regenerate man of euerlasting life: all which hee doth in those who are not regenerat. 6. *The good worke in the wicked is onely adorned with temporall rewards;* & that not as if it pleased god, but for to inuite by this meanes others to honesty. *But the good worke in the godly is freely adorned not only with temporall but also with eternall benefites;* & that also because it pleaseth him in our mediator,[^87] & not only thereby to inuite others to honestie; according to that of Christs: *So let your light shine before mē, that they may see your good works & glorifie your father which is in heauen.* Wherefore the good works of the godly are oftētimes in the old testamēt shadowed by *an acceptable incense,* wherewith God is honored & pleased. And *godlines,* as the Apostle saith, *hath the promise of this life & the life to come.* 7. *Good works in the vnregenerat make only to the mitigatiō of their punishments,* that they may not suffer more grieuous pains, as other wicked persons doe: *but the good workes of the godly doe not only serue for this, that they may suffer lighter and easier punishments, but also that they may be quite freed from all euill.*\n\n*Thinges indifferent* in themselues may bee also sinnes by an accident, that is,[^88] if they be done with offence or without faith. *For whatsoeuer is done without faith is sinne. Vnto the pure all thinges indeede are pure; but it is euill for the man which eateth with offence.* Out of these and the like places is this diuision taken. For when the Apostle saith that *all thinges are vncleane to the vncleane and wicked,* he intimateth also that those thinges which of themselues are good, are notwithstanding vncleane or sinnes vnto the wicked.\n\nIn all these diuisions it is affirmed, that also in the Saintes of God is sinne. *Wherefore we must hold the difference betweene the sinnes of the regenerat, and the vnregenerat.* There are diuers sinnes truely in the Saintes: as 1. *Originall sinne.* 2. *Many actuall sinnes,* as of ignoraunce, omission, infirmitie. 3. *Some also fall into errors which fight with the foundation it selfe, or into sinnes against their conscience,* for which they leese a good conscience, comfort, many giftes of the holy Ghost, and should be condemned except they did repent. But neuertheles *very much doe the regenerate in sinning differ from the wicked.* 1. *Because the purpose of God is to keepe the godly for euer.* 2. *In the godly there is assured & certain repentance in the ende.* 3. *In the very sins themselues is the true beginning of faith,* sometimes more, sometimes lesse, and the godly so resist and striue against sinne, that they fall not without repentance into errors against their conscience, and repugnant to the foundation.\n\n### 4. What are the causes of sinne\n\n1 *SOme deriue the original of sin from the destinie of the start,*[^89] *saying, I sin because I was borne vnder an vnlucky Planet.*\n\n2 *Others when they sinne and are rebuked for their sinne, they make answere, Not I, but the Deuill was in fault, that I committed this deede.*\n\n3 *Others, leauing excuses, directly cast the fault vpon God, saying, God would haue it so: for if he would not, I should not haue sinned.*\n\n4 *Others, when God (say they) might haue hindered me, and yet did not, himselfe is the author of my sinne.*\n\nIt is no newe thing, for men to sharpen their blasphemous tongue against God. For our first Parentes, when they had sinned and were accused of their sinne by God, they translate and passe ouer the fault committed from themselues to others, neither ingenuously confesse the truth. Adam returneth the fault not so much vpon his wife as vpon God himselfe: *The woman,* saith he, *which thou gauest to be with me, she gaue me of the tree, and I did eate:* as if hee shoulde say▪ except thou hadst ioined her to me, I had not sinned. But the Lord gaue him not his wife, that shee shoulde be an occasion of euill vnto him, but that it might be the better and more comfortable for him. The woman simply imputeth the fault to the Deuill, saying, *The Serpent beguiled me, and I did eate.* These are the most false and corrupt iudgements concerning the originall of sinne, impious and detestable, whereby the maiestie, truth and iustice of God is grieuously offended.\n\n[^90]1. *They, who make destinie a cloake for sinne,* 1. *define destinie to bee a linked order thorough all aeternitie, and a certaine perpetuall necessitie of intents and workes according to the counsailes of God, or according to the euill planets.* Now if you aske them who made the planets, they haue not ought to aunswere, but God. Therefore these men lay their euill to Gods charge. But such a destinie did not all the founder Philosophers maintain, much lesse Christiās. 2. S. Austine, against two epistles of the Pelagians, vnto Boniface, lib. 2. cap. 6. *They,* saith he, *who hold destinie, maintain that not only actions & euents, but also our willes themselues depend of the position of the planets, at the time of euery ones conception or natiuitie which they call constellations. But the grace of God surpasseth not onely all the starres, and all the heauens, but also all the Angels.* Let vs conclude these things with the word of the Lord by his Prophet Ieremy, pronouncing to this sense, *Thus saith the Lorde, Learne not the way of the heathen, & bee not afraid for the signs of heauen, though the heathen be afraid of such: for the customes of the people are vaine.* Wherefore that the Astrologers call the planet of Saturne vnmercifull, sharpe and cruell: and the planet of Venus fauourable and gentle, it is the vanity of vanities. For the starres haue no force of dooing good or ill. And therefore the fault of sinners ought not to be imputed vnto them.\n\n2\\. *That the Deuill is not the onely author of sinne,* who when as we commit sinne shoulde beare alone the blame of the sinne, and our selues be free from fault,[^91] it is most of all declared in this, that he is able to induce and entice a man to euill, but not to compell him. For God keepeth vnder the Deuill, by his power, that he cannot doe what he will: but onely what, and so much as God permitteth him. *Nay he hath not so much as power ouer filthie swine,* much lesse ouer the most noble soules of men. He hath indeede a subtilty, and great force in perswading: but God is stronger, who also neuer ceaseth himself to put good motions into mans minde. Neither permitteth he more to Satan, than he maketh profitable for man. Which we may see *in that most holy man Job, in the example of Paul,* and in his wordes: *God is faithfull, which will not suffer you to be tempted aboue that you be able.* Wherefore they are vain men, who vnloade the blame of their wickednes on the Deuils shoulders.\n\nIt remaineth that we shew,[^92] that also God is not the author of sin. *Gen.* 1. *&* 2. *God saw those things which he had made, and they were very good.* Psal. 5. *Because thou art not a God that loueth wickednes.* Iames. 1. *Let no man say when he is tempted, I am tempted of God.* Eccle. 15. *Saie not thou, it is through the Lord that I turne backe: for thou oughtest not to doe the thinges that he hateth. To these and verie manie the like speaches maie be added the great and most perfect goodnes of God, so that no effect of his is euill.* And because *God is true, and far from all dissembling and guile, neither can destroie or denie himselfe;*[^93] *it is certain that plaine contradictorie willes cannot be in him. But he testifieth in his law (which is as it were a glas of that puritie which is in God) that hee hath a horrible hatred of sinne. Wherefore he doth not will anie, and much lesse causeth or furdereth it.* Moreouer, *that which one himselfe worketh in an other, hee cannot of right punish. But God doth most iustlie punish al sinnes. Wherefore he neither will nor causeth anie sin.* Rom. 3. *Is God vnrighteous which punisheth? God forbid: else how shall God iudge the world? Lastlie God doth neither wil nor cause that which destroieth his image: sin is the destruction of the image of God. Wherefore God doth neither will nor cause it.* Of this wee conclude, *that God is not the author of sinne; but that the originall of euill springeth from man himselfe, by the instigation of the Deuill:* yet so neuerthelesse, that we say, that the Deuill being at the first corrupted did corrupt man,[^94] but coulde haue done nothing, except man of his owne accord had consented to euill. Here are we to remember againe the fall of our father Adam. *God made Adam to his owne image, and similitude,* that is, he made him most good, vncorrupt, holy, righteous, and immortall: hee furnished him with most excellent giftes, that nothing might be wanting vnto him to all blessednes in God. Wherefore his vnderstanding was wholy diuine: his will most free and most holy, hee had power of dooing good and euill: a law was giuen him of God, which shewed him what he should doe, or what he should not doe. For the Lord said, *Thou shalt not eate of the fruite of the tree of knowledge both of good and euill.* God simply required of him obedience and faith, and that whole Adam should depende of him, and that not constrained by necessitie, but shoulde doe it freely. *God made man from the beginning, and left him in the hand of his counsel,* saying: *If thou wilt thou shalt obserue the commandements, and testifie thy good will.* Therefore when the Serpent tempted man, and counsailed him to tast of the forbidden tree, man was not ignoraunt that the counsaile of the Serpent did not agree with the commaundement of God. The Lorde compelled him not: neither did Satan compell him in the Serpent. For God had said: *Ye shall not eate of that tree, neither shall ye touch it, least ye die.* Wherefore it was in the hand of his counsaile, to eat or not to eate. God declared vnto him his will, plainely charging him, that he should not eate, and adding the perill, he did withdraw him from eating, *least perhaps thou die.* Satan also, as neither coulde hee, did not vse any force: but did probably moue him vnto it, & at length did ouercome him. For when the will of the woman declined to the word of the Deuill, her minde departed from the worde of God, and reiecting a good lawe, she committeth an euill worke: afterwardes she drewe on her husband willingly following her to bee partaker of her sinne. That doth the Scripture inculcate in these wordes: *So the woman (seeing that the tree was good for meate,*[^95] *and that it was pleasant to the eies, and a tree to be desired to get knowledge) tooke of the fruit thereof, and did eate, and gaue also to her husband with her, and hee did eate.* Here haue you the beginning of the euill, *the Deuill:* and that which moued the will of man, that is: *the false commendation of the Deuill,* and euen a mere lie, and the delectable shewe and sightlines of the tree. Wherefore Adam and Eue doe of their owne accord, that which they doe, being lead with a hope of more excellent wisedome which the Seducer had lyingly promised them.[^96] Wee conclude therefore that sinne hath his beginning, not from God who forbiddeth euill, but from the Deuill, & the free election of man, which was corrupted by the Deuils falshood. And therefore the Deuill and mans corrupted will obeying him are the most true cause of sinne. This euill flowed from our first Parents vnto all their posteritie, so that sinne hath not else whence his beginning, than from our selues and our corrupt iudgement, and wicked will, and the suggestion of Saran. For an euill roote, and that first corruption bringeth forth of it a rotten braunch, agreeable to the nature thereof, which Satan now also setteth forwarde and laboreth it as it were plantes, by his guiles and lies: but in vaine doth he labour; except we yeeld our selues to bee fashioned and dressed by him.\n\nThat is called *originall* sinne, which proceedeth from the first originall, that is,[^97] was deriued from the first parent into all by propagation or generation. For this sinne wee bring with vs in our nature out of our mothers wombe into this life. *I was borne in iniquitie, and in sinne hath my mother conceiued me.* And of the Deuill Christ speaketh thus: *Hee hath beene a murtherer from the beginning, and abode not in the truth: because there is no truth in him. When he speaketh a lie then speaketh he of his owne: for he is a lier, and the father thereof.*\n\nTo this may be added this reason: that *sinne cannot be a proper & natural effect of any cause but of that which hath power to doe against the law.* But this no nature hath power to doe,[^98] besides the nature of Angels, and of men: For God is a law vnto himselfe, and can not doe or intend any thing against his lawe. And other creatures, whereas they are not indued with reason, and therefore the law not made for them, they cannot commit sinne: because take away the law, and there is no place left for sinne. Wherefore it necessarily foloweth, that sinne is such an effect, as agreeth to those Angels alone who fell, and to men.\n\n[^99]But there is an order to bee obserued in these causes. For *the cause of the first sinne* in Paradise is the *Deuil,* instigating, *& the will of man* assenting or obaying; & these former sinnes are the causes of all that follow. The reasons, 1. *Because by one man sinne entred into the world.* 2. *Because man and the Deuill are able by their owne nature to sinne against the lawe.* And that first sinne or first fall in Paradise is the cause of originall sinne, both in Adam, who fell, and in others who haue their discent from him. *Originall sinne is the cause preparatiue as it were of all actuall sinnes,* according to that of Paul, *Sinne that dwelleth in me doth it,* and euill and corrupt inclinations doe carry me to euill actions. Causes impulsiue of sins are those obiectes which sollicite men to sinne. Yea actuall sinnes are the causes also of those sinnes that follow them.\n\n[^100]Furthermore whereas the scripture teacheth that the sinnes which followe are the punishmentes of those that went before, and the fault or desert is an impulsiue cause of punishment; it is manifest that *actuall sinnes which goe before are the causes also of those that follow them, euen as of other punishments or calamities, which are purchased by our sinnes.* And that is to bee vnderstood aswell of the falles of those that commit the sin, as of others fals, with which aswel they are punished, whose falles they are, as they, who first sinned: as the sinnes of the Parents are punished by the sinnes of the children, the sinnes of the subiects by the sinnes of the Magistrates, or contrariwise: as cap. 1. to the Romans, of purpose is declared. *Wherefore God gaue them vp to their hartes lusts, vnto vncleannes.* And 2. Thes. 2. *Whose comming is by the working of Satan, with al power and signs and lying wonders, & in all deceiuablenes of vnrighteousnes, among thē that perish.* And Exod 2. *I the Lord thy God am a iealous God, visiting the sinnes of the fathers vpon the children vnto the third and fourth generatiō of them that hate me.* And 2. Sam. 12. *Thus saith the Lord, behold I will raise vp euill against thee out of thine owne house, and will take thy wiues before thine eies, and giue them vnto thy neighbour.*\n\n[^101]If humane reason doe here obiect: *That God is the author & causer of punishmēts? If therefore sins be the punishments of sins, it followeth that God is the cause of sinnes:* We answere that there is a fallacie of the accident in the Minor. For it commeth to passe by an accident, that is by the fault of those who sinne, that when by the iust iudgement of God either themselues or others are punished by euil men, they in the meane season (God permitting, that is not shewing them that he would haue those things to be done by them for to punish them, which things yet he hateth, and which he will punish both in this life and the life to come) do fulfill their desires swaruing from the law of God, & estrainging themselues more and more from God by sinning, doe purchase more grieuous punishmentes vnto themselues. Or if we will distinguish the Maior, it is in effect the same. *For punishments come from god as author and causer of them,* as they are punishmentes: but in asmuch as they are sinnes, so they come, God neither willing them, nor approuing them, nor causing, but onely permitting. For to permit this kinde of punishments, which sinners by sinning inflict ether vpon themselues or others; is nothing else, than not to cause, that euill men shoulde doe this, which God woulde haue done for punishment, to the same ende, that they may obey this will of God.\n\nSo also we answere to that Argument: *The priuation or want of righteousnes and diuine wisedome god inflicteth as a punishment vpon men: but that priuation is sinne. Therefore god is the causer of sinne.* For this priuation is not sinne, as by the iust iudgement of God it is inflicted, but as it is of men themselues voluntarily brought vpon them by their owne misdeedes and demerites, and is admitted or receiued into the minde, will and hart: euen as euill actions are not sinnes, as they are gouerned by god, but as they are done by men.\n\nThey say further: *He that mindeth the end, mindeth also the meanes. God mindeth the ends of sinne,*[^102] *that is punishment and the shewing of his iustice and wrath in punishment. Wherefore he mindeth sinnes also, by which those ends are come vnto.* But the Minor is to be denied, that punishment & the manifestation of the glory of god are the endes of sinne. For the end is that which moueth the efficient cause to bring forth an effect: but punishment or the manifestation of the glory of god, do not moue the sinner to sinne. These cannot therefore bee saide to bee the ends of sinne. But those are the proper ends of sinne, which the Deuils and men respect in sinning: that is the destruction of men, the fulfilling of euill desires, the oppression and reproche of God and his truth.\n\n[^103]If they reply, *that men indeede haue not those endes, but that god respecteth them: For that which god permitteth, to shewe his iustice by punishing it, the end which god proposeth thereof, is the punishment of the sinners, and his owne glorie. But he permitteth sin to punish it, and to declare himselfe iust by punishing it: therefore these are the endes of sin, in respect of the purpose & intent of god:* we deny the Maior. For God suffering sin to be committed respecteth as the end (not of an others worke, that is of the sin of Deuils or mē, but of his own work, that is of his permission of sinne) the punishment of sinnes, and the manifestation of his owne iustice. For sin is one thing, and the permission of sinne another, whereof is spoken, *Exod.* 9. *For this cause haue I appointed thee to shew my power in thee, and to declare my name throughout all the world,* Prouerb. 16. *The Lorde hath made all thinges for his owne sake: yea euen the wicked man for the day of euill.* Roman. 9. *God being willing to shew his truth, and to make his power knowen, hath suffered with long patience the vessels of wrath prepared to destruction.* Wherefore punishment is not the end, but the consequent or proper effect of sinne, and an accidentary effect thereof is the manifestation of the glorie of God: as Paul sheweth, Rom. 3. *For if the veritie of God hath more abounded thorough my lie to his glorie &c.*\n\nIf here againe they reply: *He that will the consequent will also the antecedent:*[^104] *But God will these things which are the consequents of sinnes, that is, punishment, and execution of his iustice: therefore he will also the antecedent, that is, sinne it selfe, without which these should not follow or be consequēts:* we deny the whole consequence of this reason. For nothing foloweth or can bee concluded in reason, when both the former propositions are mere particular. For the Maior of this reason is not vniuersally true, but onely then holdeth it, when as the antecedent together with the consequent agreeth with the nature of him which will the consequent: and not when onely the consequent agreeth, and not the antecedent. For when it falleth thus out, then is the consequent by his wil, but the antecedent is not by his will, but onely by permission. For God is saide to will those thinges which he liketh, as agreeing with his nature and rightnes; but to permit those thinges which yet he disliketh, abhorreth & condemneth, but neuertheles for iust causes hindereth them not from being done. And therefore it is said in the scripture, that he will & causeth life euerlasting, which is the consequent, and the conuersion of men which is the antecedent and goeth before: and that he will not, but only permitteth punishment as it is sin which foloweth and is the consequent of sinnes: as is deliuered in holy Scripture *Rom.* 9. *and Ephes.* 1.\n\nIf again they vrge: *He that forbiddeth not sin,*[^105] *when he may forbid it to be committed, in him is some cause & fault of the sin: but God permitteth it, when he might forbid it: therefore there is some cause & fault of sin in him:* we deny the consequence: because the Maior is not vniuersally true. For it is onely true of him, who doth not perfectly hate sin, and therefore forbiddeth it not, when he may: & who is bound to hinder sin that it be not committed. But it is not true of God who with vnspeakable anger accurseth & condemneth sin, neither yet hindereth it from being committed; because he is neither bound to doe so, neither doth he permit it, without most good & iust causes. Farther, God might by his absolute power hinder euil; but he wil not corrupt his creature, & man being iust & righteous. Wherefore he dealeth with mā after the order of mā. He proposeth lawes vnto him: he proposeth rewardes & punishments: he willeth him to embrace good, and flie euill. To the doing of which thing neither denieth he his grace, without which wee can doe nothing, neither refuseth he our diligence and labour. Hereif man cease & giue ouer, the sin & negligence is ascribed to man, not to God, though he could haue hindered it, & did not because he ought not to hinder it, least he should trouble his appointed and setled order, and destroy his owne worke. Wherefore God is not author of euill or sin.\n\nIf they obiect farther:[^106] *He that doth euill that good may come of it, doth not well,* Rom. 3. *God when he permitteth euill for good ends, doth euill that good may come of it: Wherefore he doth against his iustice and law: and by a consequent is bound to hinder euill:* we deny the Minor. For God when he permitteth euill, doth not euill, but good. For the permission of sinne is one thing, which is the good and iust worke of God: and sinne is an other thing, which is the euill and vniust worke of the Deuil, or man sinning and transgressing the lawe.\n\nLastly they say: *what God permitteth willingly, that he will to be done:*[^107] *but he willingly permitteth sinne: wherefore he will sinne to be committed, and by a consequent is the cause of sinne.* But the Maior is to be denied: God will the permission, that is the priuation of his spirite and grace: but the sinne of his creature, which concurreth with it, he will not: because he neither mindeth it, nor approueth it. They confirme their Maior by this Argument: *To permit is either to will, or not to will: But it is not, not to will; for then either that shoulde not be done, which God is saide to permit; or something shoulde bee done that God woulde not: both of which are absurd. Wherefore to permit is the same that to will, and by a consequent God when he permitteth sinne, doth will sinne.* We denie the consequence, because there is not a sufficient enumeratiō of the diuersities of will in the Minor, *for God is said to will, & not to will a thing after two waies.* Either to will, as when together he both liketh & worketh a thing, or as he liketh a thing onely, (vnder which also is comprehended his cōmanding) but doth not worke it. And he is said not to will any thing, either as he both disliketh & hindereth a thing, either as he onely disliketh it, but doth not forbid or hinder it. Both which kindes of will are contained in the Maior: but onely one of them in the Minor: which is, both to dislike & hinder a thing from being done.\n\nFor if God in that sense woulde not sinne to bee committed, then those absurdities shoulde follow which they speake of. But when we say that God will not sinne, we vnderstand that they doe greatly displease him, and yet that god hindereth them not from being committed: which also is not, to will, but to not will sinne. For god can will nothing, but that which is agreeable to his owne nature and goodnes: neither doth the holy Scripture shewe any where that god will those thinges which are contrarie to his nature, in such sort as they are contrarie.\n\nThis is also obiected:[^108] *Hee that is the cause or the efficient of a cause, is also the author of the effectes of that cause, if not the next, yet a farre off. But god is the cause of that will, which is the cause of sinne: therefore is he the cause of the effect of the will, that is of sinne.* Wee aunswere to the Maior, by distinguishing of the cause. *For a cause which is a farre off a cause, is sometimes by it selfe, and sometimes onelie by an accident a cause. That is a cause by it selfe, of an effect,* which doth not onely bring forth the next cause of the effect, but also doth moue and gouerne it in bringing forth the effect, which it selfe intended, or vnto the which it was appointed: as when god frameth and bendeth the will of men which himselfe made, to good workes, or to such actions as himselfe will haue done: when the Father or Master bringeth vp his Sonne or his Scholer to good thinges, and the learning which hee instilleth into his minde mooueth him to doe well: when the Sunne and raine make the earth fertill, and the earth bringeth forth Corn. *But when the cause which is a far off a cause either doth not moue the next cause of the effect, or doth not intend and mind the effect, neither is appointed thereunto; it cannot be said to be a cause of that effect, but by an accident:* as when of a good father is borne an euil and euil-liuing sonne: or of a good father a good and wel-liuing son: when a godly Magistrate by his commandement moueth the will of a wicked executioner, to execute a guilty person, and he being impelled either by desire of reuenge, or by hatred, or by cruelty, reioiceth at his euil, whom he executeth, and so committeth murther before God: and lastly, when one maketh a sword, and another vseth it either wel, or il. Now *as often as the next cause is either before the bringing foorth of the effect depraued, or in the verie bringing of it foorth, either by it selfe, or by another cause: then bringeth it forth a bad effect, which the cause remoued or a farre off, that either bringeth forth or moueth this next cause, neither intendeth, neither as by any ordination or appointment vnto it, produceth:* As when the wil & hand of the cleauer purpose to cut a thing, and the iron being too dul causeth that to break which is taken in hand to be cut. So also God maketh and moueth the wil: but because the wil of men is depraued by the diuel and it selfe, it bringeth forth sin, which God neither when he maketh nor when he moueth the wil, intendeth or mindeth to bring forth. Wherefore it followeth not at al, that God is the cause of those sins which are committed by his creatures depraued and corrupted of themselues.\n\nLikewise it is obiected: *Second causes are able to do nothing without the first cause, which is God. Wherefore neither is sinne brought forth, neither doe they depraue themselues, but that also the first cause worketh it with them.*[^109] We aunswere to the antecedent: *The second causes do nothing without the first cause,* that is, without the first cause preserue them and mooue them to doe, so far forth as it is good which they doe: but they doe without the first cause concurring with them to the bringing forth of euil, as it is a fault, or of sin. *Isa.* 30. *We to the rebellious children, saith the Lord, that take counsel, but not of me, and couer with a couering, but not by my spirit, that they maie laie sin vpon sin.*\n\n[^110]Likewise they obiect: *That which is good, cannot by sinning corrupt it selfe, except it be some other waie corrupted: as it is said, A good tree cannot bring forth euil fruit. The wil of the diuel and Adam, before the fal of both, was good: Therefore it could not corrupt it selfe by sinning, except it were by some other means corrupted.* We deny the Maior. For although the creature be good, yet God not preseruing his goodnes, that is mouing or willing that his wil should be moued by outward obiects, neither in the meane season lightning and gouerning the wil with the knowledge of his own diuine will, it is not only possible, but it must necessarily folow that he must sinne, become an euil tree, and thorough his owne wil and fault auert himselfe from God, run to worse and worse, and purchase blindnesse the iust punishment of sin both vnto him and his: as it is said: *Without me ye can doe nothing.* Againe, it is obiected: *He that withdraweth grace from the sinner, without which sin cannot be auoided, he is the the cause of sinne: God did withdraw his grace frō man, without which hee could not persist in righteousnes. Wherefore God was the cause of mans sinne.* Wee deny the Maior. First, *because God was not bound to man, to preserue that grace in him which he gaue him.* Secondly, *because he withdrew his grace for man beeing willing thereunto, and reiecting it of his owne accord.* Thirdly, *because he withdrewe his grace, not that he did enuie man, righteousnes and eternal life, or that he is delighted with sin, but to trie him,* that is, to shew how the creature is able to doe or keepe no goodnes, without the singular goodnes and mercy of his creator: and so god is not at al the cause of sin, although sin doth necessarily follow this withdrawing in him, from whom the grace is withdrawn. So then when God did withdraw his grace frō man, not God withdrawing it, but man reiecting it is the cause of his owne sin & destruction.\n\nAgaine they say:[^111] *He that wil haue him to be tempted whom he knoweth certainly wil fal, if he be tempted, he will the sinne of him who falleth. But God would that man should bee tempted of the diuel, whō he knew certainly would fall, for otherwise mā could not haue bin tempted. Wherefore God is the cause of his fal.* Here also we deny the Maior. For he is not the cause of sin, who wil haue him that will fall tempted, for to try or to make manifest the weaknes of his creature; but the diuell tempting man to this end, that he may sinne, and be separated from God, and man obeying the tempter against the commandement of God, are the causes of sin. For the antecedent, which being put must necessarily haue another thing consequent thereof, is not the cause of the consequent, except it worketh somewhat in producing the consequent. But God neither in withdrawing his grace, neither in that he doth wil the temptation of man, worketh in producing of sin, as it is sin, because he neuer intended it.\n\nAgaine they obiect:[^112] *He that is the cause of those thinges which make sin, is the cause of sin. God is the cause of those things which make sin, that is, of the action, which is the matter, and of the priuation of rightnes in man, which is the form of sin. Wherefore he is the autor of sin.* To these the aunswere hath beene made before. For the Minor is to be denied. Because the action, & priuation of the diuine light & direction do make sinne, as they are contrarie to the Law. And they are contrary to the law of God, and make sin, as they are committed by man, & are in him: but as they are guided by God & inflicted, they are not sin, but a trial of him that would sin, or a punishment of him that had sinned. Wherefore that is not of God, but of man and the Diuell which maketh sin.\n\n[^113]Last of al they vrge: *Seeing that God would the fal of Adam either as it was sin, or as a punishment, and coulde not will it as a punishment, because no sin had gone before which should be therewith punished; it seemeth to follow that God would that worke as it was sin.* But this consequence also is deceitful, because ther is not a sufficient enumeratiō in the Maior. For although the first sin was no punishment, yet God would that action, not as a sinne and contrary to his will and nature, but as in punishing, and receiuing againe mankind into fauour by his Sonne it was a waie and occasion of excercising and manifesting his iustice and mercy, and an example of the weakenesse of all creatures, yea of the most excellent, if they bee not by the singular goodnesse of the Creator preserued; as it is declared, *Rom.* 11. *God hath shut vp al in vnbeleefe, that hee might haue mercie of all.* And in the same place it is shewed concerning the blindnesse of the Iewes, *That partlie this obstinacie was come to Israell, vntill the fulnesse of the gentiles were come in: and that the Jewes are enimies of the gospell for our sakes; and that we haue obtained mercie through their vnbeleefe:* That is, that god would this their obstinacy, not as it was a sinne of the Iewes, neither onely as a punishment of other sinnes, but also as an occasion of translating the gospel vnto the gentiles. And it is saide, *Rom.* 3. That God in the preaching of the Lawe respecteth this, *That all the world be culpable before him.* Wherefore this also he respected & would in permitting of sin: which if it had not come betweene, *the Lawe had not made the world culpable before god.*\n\n[^114]1 Obiection▪ *Satan was made of god. And therefore the malice also of Satan.* Answere. God made indeed al the Angels; yea those which became Apostataes and Diuels: but yet he created al the Angels at the beginning good. But Satan is saide not to haue stoode stedfast in the trueth. Then before his fall he stoode in the trueth. But afterwardes hee treacherouslie fel from his alleagiance, and sinned against God: and therefore the crime of euill sticketh in that run-away the Diuell. For since that time, after he fell, there is no trueth in him, no faith, no integrity, no feare of God, no light, no goodnesse. *He that committeth sinne is of the Diuell, &c.* For he is the first sinner and the fountain of sinne.\n\n2 Obiection. *God made Adam. Therefore he made sinne.*[^115] Answere. Sinne is the corruption of a nature created good of god, but not any creature, made of god in mā. God made man good, who, by Satans perswasion, corrupted willinglie that goodnesse which be receiued of god: so that now sin is mans, and not a creature of god created in man. *Neither is the nature of man the cause of sinne.* For god who created all thinges, & the verie nature of man, created them all good: wherefore the verie nature of man also was created good. But sinne is an Accidentall quality,[^116] which befell vnto man in his fall, and after his fall, beeing euen from the beginning such as now it is; but no substantiall property, nor of the nature of man. *Now indeede whereas we are borne in sinne, sinne is a naturall propertie of men,* according to the iudgement of Augustine *Against the Maniches, Cap.* 9. But & if we say any man to be naturally euill, we say so because of the originall of the olde sinne, in which all our mortality now is borne.\n\n3 Obiection.[^117] *But the will and power which was in Adam was from god. Therefore sinne also is from god.* Answere. God gaue not man a will and power to woork euill. For he made a law to forbid euill. Wherefore Adam himselfe did ill bestowe that will and power which he receiued of god, in ill vsing them. The prodigall sonne receiued mony of his father, not that hee should lash it out wastfully, but that hee might haue as much as sufficeth neede. Wherefore when himselfe doth ill bestowe his mony, and perisheth, he perisheth through his owne default, and not by his fathers, though he receiued the mony of his father. Therefore the fault is in the abuse. Hee that giueth thee them, leaueth the vse of them vnto thee. If hee be iust, hee giueth them thee for to vse, and not to abuse. When thou abusest them, the fault is laid on thee who abusest them, and not of him who gaue them. So god gaue a will and power to Adam to do good, not to woorke euill.\n\n4 Obiection. *God made man so as hee might fall,*[^118] *neither did confirme & establish in him the goodnesse of his nature. Wherefore hee would haue him to fall or sin.* Answere. The Scripture beateth back this frowardnesse of men wickedly curious. *Who art thou which pleadest against god? Wo bee vnto him that striueth with his master.* Except god hath made man so as he might fal, there had beene no praise of his woorke or vertue. And what, if it were necessarie that man should bee so made as hee might fall? For so did the verie nature of God require. *God doth not graunt his glorie to anie creature.* Adam was a man, no god. And as god is good, so is he also iust. Hee doth good vnto men, but hee will haue them to be obedient and thankefull vnto him. He bestoweth infinite goodnesse vpon man, therefore hee shoulde haue beene thankefull, and obedient, and subiect vnto him. For hee declared by his Lawe what hee woulde, and what hee woulde not. *Of the tree of the knowledge of good and euill,* saith hee, *thou shalt not eate; When thou eatest, thou shalt die.* As if hee shoulde saie, Thou shalt regarde mee, thou shalt cleaue vnto mee, obaie mee, serue mee: neither shalt thou elsewhere seeke for rules of good and euill but of mee, and so shalt thou shew thy selfe obedient vnto mee. Replie. *God foreknew the fall of man, which if he would, hee might haue hindered. But hee did not hinder it: Therefore God was in faulte that Adam sinned.* Aunswere. Vnto this obiection answere hath beene made before: neither doth that necessity followe vpon the foreknowledge of God, that Adam must needes haue sinned, because God did foreknow that he would sin. Some wise father did foreknowe by some signes and tokens that his sonne should hereafter at sometime be slain with a sword. Neither doth this his foreknowledge deceiue him: for hee was thrust through for fornication. But hee is not therefore thought to be slaine, because his father did foreknow that he should be slaine:[^119] but because he was a fornicator. So saith Ambrose speaking of the murder which Cain cōmitted: *Verily God did foreknow, to what the fury of him being in a rage woulde come: neither yet was the attempt of his will forced of necessitie to sinne, because the knowledge of god could not be deceiued.*[^120] And Augustine: *God is a iust reuenger of those thinges, of which yet he is not an euill autor.*\n\nWherefore those sinnes which ensue and followe, are in respect of god, considered as most iust punishments, which as they are punishments, haue their beeing from him as their author and causer: but as they are sinnes, in respect of men they come, God neither willing nor causing them, but permitting onely, seeing he doth not cause men to do that, which he would haue done for a punishment, to this end, as for to obay therein his will. For one and the same work is good and holy, in respect of God: and sin, in respect of men, by reason of the diuersitie both of the efficiences & of the ends. For first, *man, by reason of his great both ignorance and corruption, will and worketh euill only. But God because hee is exceeding good, and the verie rule of goodnesse and righteousnesse, doing in all things what he wil, will and worketh alwaies only that which is good.* Secondly, *men haue such an end of their actions as is disagreeing frō the Law of God, that is, what they doe, they do not to that end, to obay God, but to fulfill their bad and corrupt desires. But God hath the end of all his woorkes, agreeing with his nature and Law, euen that he may declare and execute his iustice, goodnesse, and mercie.* By these two thinges it commeth to passe, that the reasonable creature woorking together with God, God woorking vprightly and holily, doth neuerthelesse it selfe woorke vnholylie and corruptly.\n\n### 5 What are the effects of sinne\n\nNow that it is defined *what sinne is, and from whence it came,* we are to consider also *what be the euils which follow sinne.* For except this also be knowen, we know not yet, how great euil there is in sinne, and with how great hatred God pursueth it. It hath been said before, *that euil was of two sorts: one of crime or offence, which is sinne, the other of paine or punishment:* The euil of punishment, is the effect of the euil of offence. That this maie be the better vnderstoode, we must here againe remember, that of punishments, *Some are onlie punishments, as are the destruction of nature, or tormentes; others both punishments and sins, as al sins, which haue followed since the first fal.*\n\n1 *The sinnes which follow are effects of those which go before.*[^121] So original sinne is the effect of the sinne or fal of our first parents. *By one mans disobedience manie were made sinners.* And secondly, *All actual sinnes are effects of original sinne Sinne took occasion by the commandement, and deceiued me.* And thirdlie, *The effect of actual sins is the increase of them,* that is, greater guiltines by reason of the most iust iudgement of God; because God punisheth sins with sins. *Wherefore God also gaue them vp to their hearts lustes.*[^122] *And therefore God shal send them strong delusiō, that they should beleeue lies. Frō him that hath not, shal be takē away also that which he hath.* And fourthly, *The effects of actual sins are also oftentimes other mens sins, by reason of scandale or example, wherby some are made worse of others, & are entised or moued to sin.* So the persuasion of the diuel caused man to decline from God: and now it worketh in stubburn-minded men. *The diuel put it into the heart of Judas to betraie Christ,* Ioh. 13. *Euil speeches corrupt good maners.* So euill teachers doe withdrawe men from god to errours, idolatry, and other sins. So a vse of liberty out of season offendeth, and draweth men to sinne.\n\n[^123]2 *There followeth sin, in the immoueable and perpetual order of Gods iudgement, an euil conscience which is the knowledge and dislike which we haue in our mind of our own sinne, and the knowledge of the iudgement of God against sin, and that proceeding out of the knowledge of Gods Law, vpon which ensueth the fear of the wrath of God and punishment, according to the order of gods iustice, and a flieng and hatred of God who destroieth sinne, which is the beginning of desperation, and eternall torments, except it bee cured by the comfort of the gospel.* Rom. 2. *The gentiles shewe the effect of the Law written in their harts, their conscience also bearing witnes, and their thoughts accusing one another, or excusing.* And Isaiah: *There is no peace to the wicked.*\n\n[^124]3 *Temporall and spirituall euils: as temporall death, and in a worde all the calamities of this life. These euils are onely punishments, that is, torments and dissolution of nature.*\n\nIf any man obiect, *that they also are subiect to temporall death, and other calamities, who haue all their sinnes remitted them; and therefore al temporall euils are not the punishmentes or effects of sinne:*[^125] *but some haue other causes:* we answere, that the consequence holdeth not from the denial of one particular to the denial of the general. For albeit the calamities of the regenerate are not effectes of sin as a punishment, which is inflicted on men sinning, that so the iustice of God might be satisfied: yet are they effects of sinne as chastisementes and exercises, whereby sinne is repressed, and more and more purged out, vntill at length by corporall death the whole be abolished. Now that of the blind man, *Joh.* 9. *Neither this man hath sinned nor his parents:* Christ meaneth not simply that they had not sinned, or that their sins were not a cause of this calamity: but that their sinnes were not the principal cause, why he was borne blind; *but that the woorkes of God should be shewed on him,* Christ by a miracle opening his eies.\n\n4 *Eternall death which is the effect of al sinnes,*[^126] *as they are sinnes.* For al of what quality soeuer they bee are punished either with eternal paine, as in the reprobate; or with equiualent paine to eternal, as in the sonne. This death doth begin in the reprobate, euen in this world, that is, anxiety, and torment of conscience: which we also should feele, except we were deliuered by the grace of God. Now by the name *of eternal death,* is not vnderstoode the destruction of the soule or body, or the separation of them: but the abandoning and banishing of the soule and bodie liuing from the face of God, a continuall horror and torment, and a feeling and flying of Gods wrath and iudgement, and a horrible murmuring against God, taking vengeance of their sinnes.\n\nIf they obiect, *that the sinnes of those who beleeue in Christ,*[^127] *are not punished with eternall death:* we answere that those were punished in Christ with a punishment, which both for the grieuousnes of the punishment, & for the dignitie of the person who suffered it, is equiualent to those eternall punishments which were to bee inflicted vpon vs for our sinnes. As it is said, *Esa.* 53. *He hath laid vpon him the iniquities of vs all.*\n\nAgainst that which we affirme, *that eternall death is the effect of al sinnes, yea euen of the least:* The 1. Obiection is:[^128] *Like is not to be giuen vnto things vnlike. But sinnes are not alike. Therefore al ought not to be punished with eternall death.* Aunswere. There is more in the conclusion of this reason, than was in the premisses. For only this followeth to be concluded. Therefore all sinnes ought not to bee punished with like punishment. For all sinnes, euen the least, deserue eternall punishment; because all sinnes offend against the eternall and infinite good. Wherefore as concerning the lasting of the punishment, all sinnes are punished with like punishment: but not as concerning the degrees of punishments. All sins are punished with eternall torments, yet so, as not with equal torments. *The seruaunt who knoweth the wil of his master, and doth it not, shall be beaten with manie stripes. It shal be easier for them of the land of Sodom in the daie of iudgement, than for thee.*\n\n[^129]Here the Stoicks obiect; *That al sinnes or vices are ioined with anie one vice, and therefore all are alike and equall.* But neither is this consequence of force, whereas also things vnlike and vnequal maie bee ioined together: neither is the antecedent graunted. That seemeth to be proued by the saying of Iames, cap. 2. *He that faileth in one is guilty of al.* But Iames saith not, that all sins or vices concur and are ioyned with one: but first, that in the breach of one point the whole law is violated, as the whole bodie is said to be hurt, when one part is harmed. Then, that there concurreth with euery sin the fountaine or cause of al other sins, that is, the contempt of God. And this euil beeing seated in the hart doth violate the loue of God, and so al other parts of our obedience towards God. For no woork, which proceedeth not from the perfect loue, dread and reuerence of God, can agree with the Law of God, or please God. And yet haue we experience that this hindereth not, but that he which is infected with one vice may bee propense and prone to some sins more, and to some lesse, especially since vices themselues also are one opposite to another, by the one of which contraries and not by both at one time euery man violateth vertue.\n\nNeither are those principles also of the stoicall philosophers to be graunted: That *how farre soeuer thou goe in sinning, after thou hast once past the line or middle, which is vertue, it is not material for the encreasing or augmenting the fault of passing beyond the line: And that al vertues are alike and equall one to another, so that no man is stronger than a strong man.* For whereas sin is a swaruing frō the middle, it is manifest, that how much greater the swaruing is, so much is the sin more grieuous: And that vertues are both in the same, & in diuers men otherwhile greater, otherwhiles lesser, euen as much as the qualities of the body are different in degrees, experience doth witnes. Wherfore in the iudgemēt of god also there are degrees put aswel of punishmēts as of sins.\n\n2 Obiect.[^130] *Hee that is exceeding merciful doth not punish all sinne with exceeding and extreme punishment, neither is to al eternitie angrie with sinne, or looketh vpon the torments of his owne woorke. For extreme iustice, which doth strictly follow right and lawe in punishing, admitteth no fauourable equity, which yet mercie, especially exceeding mercy, doth vse and shewe. But God is exceeding mercifull. Therefore hee doth not punish all sinne with exceeding, that is, euerlasting punishment.* Or, *God punisheth all sinne with extreme punishment, Therefore hee is not mercifull.* Auns. First wee are to distinguish the ambiguitie of the Maior. Hee that is exceeding mercifull doth not inflict exceeding and extreme punishment, that is, except his iustice require it. But that God should punish all sinne with euerlasting punishment, his exceeding iustice requireth, which is,[^131] earnestly and exceedingly to hate and punish all whatsoeuer is not agreeable to his Lawe: So that except hee did punish it with sufficient punishment, hee should not bee mercifull, but light and cruell. Secondly, wee deny the consequence of the reason: because it is a sophisme reasoning from that which is not the cause, as beeing the cause. For the iudge is not therefore vnmercifull, for that hee executeth a robber on the wheel: because he doth it according, to iustice, neither is delighted with the torment and death of a wretched man, but had rather he were saued, if so the Lawes permitted. Right so, God, according to his infinit wisedome, euen in inflicting extreme punishment on all sinne, doth notwithstanding shewe immeasurable and manifould mercy, and contrariwise in shewing exceeding mercy doth most straitly and exactly execute his iustice. For 1. *He punisheth our sinnes sufficiently and fullie,* not in vs, but in his onely begotten sonne, our guilt being translated on him. 2. *He offereth remission of sinnes and grace to al men,* who receiue his Son the Mediator with true faith and conuersion. 3. *Hee woorketh also that faith and conuersion by his spirit in the Elect.* 4. *Hee preserueth his elect in afflictions.* 5. *At length he fully deliuereth them:* And all these things hee doth of his free mercy, not bound or obliged thereto by any merite of ours. 6. *He is not delighted with the destruction of the reprobate, who refuse that grace offered: but by differring their punishment, and by other great and diuers benefits he inuiteth them to repentaunce.* Wherefore the execution of Gods iustice is not repugnaunt to his mercy, neither doth his mercie take away or make breach of his iustice, but they are both coupled with a marueilous temperature in preseruing and sauing vs.\n\n[^132]3 Obiection is against this; That god doth so exercise his mercy, as he doth not thereby make breach of his iustice. *He that remitteth nothing of extreme iustice, is not at all merciful, but onely iust: God remitteth nothing of extreme iustice, because hee punisheth all with a sufficient punishment. Therefore God is onely iust, and not mercifull.* Aunswere. We deny the Minor. *For god giueth vs his Sonne, and punisheth him for vs, of his meere mercie, not of any right, not bound thereunto by anie merites of ours.* Besides, the Maior of the second Obiection is to be distinguished. *It is the propertie of him that is merciful to exercise mercie;* tru; on beleeuers, and such as are penitent.\n\n1 Reply. *It is the propertie of him that is mercifull to pardon men, whether they be penitent or not penitent.* Answere. This is a false definition of mercy.\n\n2 Reply. *Faith and repentance are not the cause of mercie: Therefore by this aunswere, neither should the penitent obtaine mercy, that is, deliuerance from death.* Aunswere. I graunt *that faith and repentance are not the cause of mercie,* and that it is not done for their repentance but for the satisfaction and punishment of Christ only: yet with this condition, that we apply this by a true faith vnto our selues and repent. Reply. *Naie, neither on the penitent doth God exercise mercie: For if god punish all sinnes with sufficient punishment in Christ, he is not mercifull.* Aunswere. I deny the consequence of this proposition: because he gaue vs his Sonne freelie, who should satisfie for vs. This satisfaction did the Gospel adde.\n\n[^133]4 Obiection. *Hee that remitteth not without all recompence, doth not remitte freely, and so not of free mercy. God remitteth not without all recompence. Therefore hee remitteth not freely.* Answer. God remitteth not vnto vs our sinnes freely in respect of christ, but freelie in respect of vs, because hee exacteth nothing of vs, and freely giueth vnto vs Christes satisfaction. Although then he wil haue satisfaction to be made by another, euen by Christ: yet doth he remit vnto vs our sins freely, because he (as it hath been said) giueth vs Christ of his free mercy, who might satisfie for vs; and from him proceedeth this satisfaction and application, of it vnto vs. For he causeth vs, both by his election, & the satisfaction of Christ freely giuen of him vnto vs, & by the giuing of his holy spirit, to receiue Christ by faith: and this he doth for no other cause, but only of his free mercy. *Yee are saued by grace.* First, *because satisfaction is not made by vs.* Secondly, *because the price for sinnes is imputed vnto vs.* Reply,[^134] against that which was aunswered to the second Obiection, that is, *that the mercy of God is extended also to the wicked;* The Prophet Ieremy saith: *Forgiue not their iniquity, neither put out their sinne from thy sight. The mercy therefore of God is not extended to the reprobate.* Aunswere. 1. It is true, *when God denieth his mercy vnto them repenting, and except he haue iust cause why hee doth not saue all.* But God hath most iust cause, why he suffereth some to perish, euen the manifestation of his iustice and power in punishing the wicked. 2. *It is to bee vnderstoode of that degree of his mercie, which he sheweth towardes his chosen,* euen of this mercy, whereby he giueth them remission of sinnes, his holy spirit, and life euerlasting. But it is not to be graunted, concerning that generall mercie whereby hee guideth and gouerneth all creatures.\n\nReplie, against that which is saide in the same Aunswere to the Second Obiection; *That God is not delighted with the destruction of the wicked. The Lorde saith in Isaiah. Ah, I will ease me of mine aduersaries. Therefore God is delighted with the destruction of his enemies.* Aunswere. These and the like speeches are spoken after the order of men by an anthropopathie or humane affection, and by them is signified, That God will the execution of his iustice: but is not delighted with the death or destruction of men, as beeing his creatures.\n\nIt is requisite that this doctrine bee knowen in the Church, *That knowing howe great an euil sinne is,*[^135] *wee maie yeelde the praise of iustice vnto God, who doth most seuerelie punish it: and that we maie abhor al sinnes with our whole heart, and desire the more earnestlie to bee fensed and defended of God against all sinne; and that not extenuating or lessening anie, wee flatter our selues in a conceit of our owne righteousnesse, or in hope of escaping: that measuring our sinne by the Law of God, neither esteeming euill good, or good euill, wee loose our consciences when God bindeth them, or binde them when God looseth them: and acknowledging the remnant of sinne in vs, and our manifolde fallings, we should not despaire of pardon, flieng to God the mediatour with bouldnesse; that also we maie be able to discerne our selues from the wicked and prophane men in whom sinne raigneth, and from all those that sinne against the holie ghost, and that wee maie conceiue in our minde hope and confidence of Gods mercie: that we laie not the cause and fault of our sinnes & destruction on God, but remēber that it is to be sought in our selues; that knowing there are degrees of punishments & sinnes, we ad not sinnes to sinnes, but consider that lesser sinnes shalbe punished with lesser punishments, and greater with greater: that remembring the sins of the parents are punished also in their posteritie, wee spare not onelie our selues, but our posteritie also in auoiding sinne, that wee maie giue and render thankes vnto God for this benefit, that hee for his own glorie and the gathering and saluation of his Church, doth maintaine and continue also amongst the wicked some order of vertue and discipline. And last of all, that true and perpetuall thankefulnesse maie be kindled in vs towardes God and his Sonne our Lord Jesus Christ, in that he hath deliuered vs frō these great euils, sinne, and the paines and punishment of sinne.*\n\n[^1]: We know that sinne is in vs. 1 Out of the Law of God.\n[^2]: Ob. We know it by the Gospel also. Ans. Not principally.\n[^3]: 2 By the Law of nature. 3 By testimonies of Scripture. 4 By punishments ensuing. 5 By sermons which treat of repentance.\n[^4]: The nature of sinne.\n[^5]: The Logicians cal it Genus, which is the more common nature of a thing, or the matter of it.\n[^6]: The difference of sin.\n[^7]: The proper quality of sin.\n[^8]: An accidēt is that which so belongeth vnto a thing, as it is not of the nature thereof but so belongeth vnto it, as it may also not belong.\n[^9]: Original sin in al men.\n[^10]: Iob. 14.4.\n[^11]: Psa. 51.5.\n[^12]: Ioh. 1.1.13.\n[^13]: Iohn. 3.36.\n[^14]: Rom. 5 16.\n[^15]: Ephe. 2.3.\n[^16]: Gen. 6.5.\n[^17]: Isaie. 48.8.\n[^18]: Rom. 7.23.\n[^19]: The Pelagians and Anabaptists against Original sinne.\n[^20]: What we are to oppose against them.\n[^21]: Rom. 3.23.\n[^22]: Gal. 3.22.\n[^23]: What Original sinne is.\n[^24]: The formal cause of sin.\n[^25]: Rom. 5.12.\n[^26]: The priuation of the knowledge of God is sinne.\n[^27]: A corrupt inclination is sinne.\n[^28]: Gen. 8.21.\n[^29]: That is, priuation being an accident, and hauing a diuers nature according to the diuers respect as it is of God inflicted, and as it is by vs receiued; in the obiection deceitfully this diuersity is dissembled.\n[^30]: Obiect. Of the deriuation of the soule from the soul of the parents.\n[^31]: 1 Answere. The souls are corrupted by the bodies.\n[^32]: 2 Answere. The souls are togither created and vnited to their bodies.\n[^33]: The soule of man is at the same time both created and vnited to the bodie.\n[^34]: Vnrighteousnes and damnation from our parentes, but righteousnes by the grace of Christ.\n[^35]: Why the Parents righteousnes is not deriued vnto their childrē.\n[^36]: Rom. 9.\n[^37]: 2 Causes, for which God doth iustly punish in the posteritie both their own sins and their parents.\n[^38]: Why after the fall, came this general corruption.\n[^39]: The doctrine of Original sin, profitable to be held in the Church.\n[^40]: What Actual sinne is.\n[^41]: Raigning sin.\n[^42]: Al sins in the wicked are raigning sins.\n[^43]: In the elect also, before their conuersion. 1 Iohn. 3.8.\n[^44]: Sinne not Raigning.\n[^45]: Rom. 7.\n[^46]: Why not raigning sin is called venial.\n[^47]: The elect may sinne against their conscience, yet not to death.\n[^48]: Regeneration but begun in this life.\n[^49]: 1. Ep. c. 1\n[^50]: The regenerate in this life may, and doe oftentimes leese the grace of God, in part, but not in whole.\n[^51]: Man in this life is not simply good, and therefore his woorks are not alwaies good.\n[^52]: Al sinnes mortal in their own nature, but pardonable by the grace of God.\n[^53]: Sins are remitted in this world onely.\n[^54]: No sinne, which may not be remitted; except the sin against the holy Ghost.\n[^55]: Al sinnes shut men out of the kingdom of gods were they not remitted by the grace of God.\n[^56]: Actual sinne is an effect of Originall sinne, & a cause of death; which though purchased by Originall, yet is aggrauated by Actuall.\n[^57]: Gods iustice is not at variance with his mercie, though it iudge the least sinne worthy of eternall death.\n[^58]: Christ calleth them the least, not as in his own iudgement, but as in the iudgemēt of the Pharisies. And so he imitateth them in thus speaking.\n[^59]: Sinnes made venial vnto the repentant, by grace for the intercession and satisfaction of Christ.\n[^60]: What sinne is against the conscience.\n[^61]: Al sinne repented of is pardonable.\n[^62]: They are shut from pardon, who are shut from repentance.\n[^63]: They are shut from repentance who sinne against the holie Ghost. Why it is called in special a sinne against the holie Ghost.\n[^64]: Who sinne against the holie Ghost.\n[^65]: The difference between other sinnes not pardoned, and this sin against the holie Ghost.\n[^66]: The peculiar nature of the sin against the holy Ghost making it differ from al other Raigning sinne.\n[^67]: The elect can neuer fal into this sin against the holy Ghost.\n[^68]: How many of the reprobate are said in scripture to be lightned & sanctified.\n[^69]: 2. Pet 2. Heb. 6 7.\n[^70]: We are not rashlie to pronounce anie man a sinner against the holie Ghost, vntil wee see him giue vp the Ghost in Apostacie and blasphemy.\n[^71]: Our praier for the aduersaries of the trueth must be conditionall, with submission to Gods will.\n[^72]: Our praier for them being but conditional, it argueth not but that their sinne maie be notwithstanding vnpardonable.\n[^73]: The fear of vnpardonable sin belongeth to the wicked, not to the faithful.\n[^74]: Adam and Peter sinned not against the holie Ghost.\n[^75]: God sparing Cains life doth not therby shew his pardoning of his sinne, but a further reuenging of it.\n[^76]: Euerie sinne of the vnregenerate vnpardonable, because not repented of, which to others through repentance are pardoned.\n[^77]: The difference betweene the sinne against the holy Ghost, and sinne against the conscience.\n[^78]: What is sinne of it selfe, and what sinne only by an accident.\n[^79]: How inclinations and actions are in themselues both good and bad.\n[^80]: Why the works of the vnregenerate cannot please God.\n[^81]: Why the works of the regenerate doe please God.\n[^82]: The morall actions of the vnregenerate are not therefore to be omitted of vs because in them they are sinne; but we must auoide the sinne and performe the action.\n[^83]: Wherefore externall and ciuill discipline is necessary in the vnregenerate.\n[^84]: The good action of hypocrites is not to be omitted, but their hypocrisy therein onely to be eschewed.\n[^85]: The vse of the difference betweene sinnes which are of them-selues sins, and those which are made so by an accident.\n[^86]: Why one and the same worke is good in the regenerate and sinne in the vnregenerate.\n[^87]: Math. 5.16.\n[^88]: How things in themselves indifferent by an accident become sinne.\n[^89]: Men seeke the cause of sinne any where, rather than where it is.\n[^90]: Destinie no cause of sinne.\n[^91]: The Deuill not the onely autor of sinne.\n[^92]: God no cause of sinne.\n[^93]: 2. Tim. 2.\n[^94]: The cause of sin is to be sought in our first father (through the Deuils instigation) and so by discent to be found in vs.\n[^95]: Gen. 3.6.\n[^96]: The beginning of sinne from the Deuil, and the free election of man corrupted by his seducement.\n[^97]: What is originall sinne.\n[^98]: Sinne the proper effect of a reasonable nature transgressing the law.\n[^99]: The first cause of the first sinne, the Deuil. The second, mans will. The first sinne cause of all sins thence folowing.\n[^100]: Former actuall sinnes cause of others which follow after, not onely in them which first sinned, but also in others.\n[^101]: God the causer of sinnes as they are punishmēts, but not as they are sinnes.\n[^102]: Punishment and the manifestation of Gods glory and iustice are not the endes of sinne, because men are not by them moued to sinne.\n[^103]: God respecteth those as ends not of mens sin, but of his permission of their sinne.\n[^104]: How God is said to will punishment which is the consequent of sinne, and not sinne it selfe, which is the antecedent.\n[^105]: The reasons why God not forbidding sinne is yet no cause of sin.\n[^106]: God doth not euil when he permitteth euil▪\n[^107]: God permitting sin, doth not will sin to be done.\n[^108]: God the cause of mans will, but not of the corruption of his will, is not a cause of sinne, whereof mans will corrupted is a cause.\n[^109]: God the first cause doth not concur with secondarie causes to the bringing forth of sinne.\n[^110]: How the good will of man corrupted it selfe.\n[^111]: God wil the temptation of man: yet not the sinne of man.\n[^112]: That is not of God but of man and the Diuel which maketh sinne.\n[^113]: Whether God would the fall of Adam, and how.\n[^114]: God made Satan good, and himselfe euil.\n[^115]: Sinne not made of God, because it is no creature but the corruption of a creature.\n[^116]: Sinne a naturall propertie of man corrupted, but not of man simplie, as he was first created.\n[^117]: God gaue not man a will & power to work euil, but to doe good.\n[^118]: It was necessary that man should haue free power either to stand or fall. Rom. 9.20. Isai 45.9.\n[^119]: Lib. 2. De. vocat. Gent. cap. 4.\n[^120]: Li. 3. de libero arbitrio, cap 4.\n[^121]: Sinnes ensuing, effects of sinnes which go before.\n[^122]: Rom. 1.24. 2 Thes. 2.11. Mat. 25.29. Other mens sins oftentimes effectes of actual sinne.\n[^123]: An euil conscience an effect of sinne.\n[^124]: Temporall and spiritual euils effects of sin.\n[^125]: Temporal euils in the regenerate are effectes of sinne, not as punishmentes, but as chastisements.\n[^126]: Eternall death the effect of sin.\n[^127]: The regenerate though they sin, are not punished with this death, because Christ hath suffered an equiualent punishment for them.\n[^128]: Why the during of punishment ought to be alike to al sinnes, but not the degree of punishment.\n[^129]: Al sinnes are not equal.\n[^130]: Gods great mercy & his iustice neither impeached by other in punishing sin with eternal punishment.\n[^131]: Psal. 5.5.\n[^132]: How God is said remit nothing of his iustice, and yet to be mercifull.\n[^133]: God remitteth freelie our sins, in that he giueth vs freely that recompence which he taketh for them.\n[^134]: What mercy god extendeth to the wicked.\n[^135]: The vse of this doctrine of sinne in the church"}