A Reformed Catholic, Doctrine 2
The second point: of Originall sinne.
The next point to be handled, is concerning Originall sinne after baptisme: that is, how farforth it remaineth after baptisme. A point to be well considered, because hereupon depend many points of poperie.
I. Our consent.
I. Conclus. They say, naturall corruption after baptisme is abolished, and so say we: but let vsus see how farre it is abolished. In originall sinne are three things: I. the punishment, which is the first and second death. II. Guiltines, which is the binding vp of the creature vntounto punishment. III. the fault or the offending of God, vnderunder which I comprehend our Guiltines in Adams first offence, as also the Corruption of the heart: which is, a naturall inclination & pronesse to any thing that is euill or against the law of God. For the first we say, that after baptisme in the regenerate, the punishment of originall sinne is taken away: There is no condemnation (saith the Apostle) to them that be in Christ Iesus. Rom. 8. 1. For the second, that is the guiltines, we further condescende and say; that is also taken away in them that are borne anew: for considering there is no condemnation to them, there is nothing to binde them to punishment. Yet this caueat must be remembred, namely that the guiltines is remooued from the person regenerate, not from the sinne in the person; but of this more afterward. Thirdly, the guilt in Adās first offence is pardoned. And touching the corruption of the heart, I auouch two things: I. That, that very power or strength wherby it raigneth in man, is taken away in the regenerate. II. That this corruption is abolished (as also the fault of eueryevery actuall sinne past) so farre forth as it is the fault and sinne of the man in whome it is. Indeede it remaines till death, and it is sinne considered in it selfe, so long as it remaines, but it is not imputed vntounto the person: and in that respect is as though it were not; it beeing pardoned.
II. The dissent or difference.
Thus farre we consent with the Church of Rome: now the difference betweene vsus stands not in the abolishment, but in the manner, and the measure of the abolishment of this sinne.
Papists teach, that Original sinne is so farre forth taken away after baptisme, that it ceaseth to be a sinne properly: and is nothing els but a want, defect, and weaknes, making the heart fit and readie to conceiue sinne: much like tinder, which though it be no fire of it selfe, yet is it very apt and fit to conceiue fire. And they of the church of Rome denie it to be sinne properly, that they might vpholde some grosse opinions of theirs, namely, That a man in this life may fulfill the law of God; and doe good workes voide of sinne: that he may stande righteous at the barre of Gods iudgement by them.
But we teach otherwise, that though originall sinne be taken away in the regenerate, and that in sundrie respects: yet doth it remaine in them after baptisme, not onelyonly as a want and weaknesse but as a sinne, and that properly: as may by these reasons be prooued.
Reason I. Rom. 7. 17. Paul saith directly: It is no more I that doe it, but sinne that dwelleth in me: that is, originall sinne. The Papists answer againe, that it is so called improperly: because it commeth of sinne and also is an occasion of sinne to be done. But by the circumstances of the text, it is sinne properly: for in the words following, Saint Paul saith, that this sinne dwelling in him, made him to doe the euill which he hated. And v. 24. he crieth out, O wretched man that I am, vvho shall deliver me from this bodie of death? whence I reason thus.
That which once was sinne properly, and still remaining in man maketh him to sinne, and intangleth him in the punishment of sinne, and makes him miserable: that is sinne properly.
But originall sinne doth all these. Ergo.
Reason II. Infants baptised and regenerate, die the bodily death before they come to the yeares of discretion: therefore originall sinne in them is sinne properly; or else they should not die, hauing no cause of death in them: for death is the wages of sinne, as the Apostle saith, Rom. 6. 23. and Rom. 5. 12. Death entred into the world by sinne. As for actuall sinne they hauehave none, if they die presently after they are borne before they come to any vse either of reason, or affection.
Reason III. That which lusteth against the spirit, and by lusting tempteth, and in tempting intiseth and draweth the heart to sinne, is for nature sinne it selfe: but concupiscence in the regenerate lusteth against the spirit, Gal. 5. 17. and tempteth as I hauehave saide, Iam. 1. 14. God tempteth no man, but eueryevery man is tempted when he is drawne avvay by his owne concupiscence, and is intised: then when lust conceiueth, it bringeth forth sinne. And therefore it is sinne properly: such as the fruit is, such is the tree. eAug. contra Iul. l. 5. cap. 3.August. Concupiscence against vvhichwhich the spirit lusteth IS SINN…, because in it there is disobedience against the rule of the minde: and it is the punishment of sinne because it befalls man for the merits of his disobedience: and it is the cause of sinne.
Reason V. The iudgement of the auncient Church. August. epist. 29. Charitie in some is more, in some lesse, in some none: the highest degree of all which cannot be increased, is in none, as long as man liues vponupon earth. And as long as it may be increased, THAT VVHICHWHICH IS LESSE THEN IT SHOVLD BE, IS IN FAVLT: by which fault it is, that there is no iust man vponupon earth that doth good and sinneth not: by which fault none liuing shalbe iustified in the sight of God: for which fault, if we say we hauehave no sinne, there is no truth in vsus: for which also, though vve profit neuer so much, it is necessarie for vsus to say, forgiue vsus our debts, though al our words, deedes, and thoughts be alreadie forgiuen in baptisme. Indeede August. in sundrie places seemes to denie concupiscence to be sinne after baptisme: but his meaning is, that concupiscence in the regenerate is not the sinne of the person in whome it is. For thus he expoundes himselfe, cad Valer. lib. 1. c. 24.This is not to hauehave sinne, not to be guiltie of sinne. And, dLib. 2. contra Iul.The lavv of sinne in baptisme is remitted and not ENDED. And, eTract▪ 42. in Ioh.Let not sinne raigne: he saith not, let not sinne be, but let it not raigne. For as long as thou li…est, of necessitie sinne will be in thy members: at the least, looke it raigne not in thee, &c.
Obiections of Papists.
The arguments which the Church of Rome alleadgeth to the contrarie, are these. Obiect. I. In baptisme men receiue perfect and absolute pardon of sinne; and sinne being pardoned is taken quite away: and therefore originall sinne after baptisme ceaseth to be sinne. Ans. Sinne is abolished two waies: first in regard of cquoadimputationem.imputatiō to the person: secōdly in regard of dquoad ex…tiam.existing and beeing. For this cause, God vouchsafeth to mā two blessings in baptisme, Remission of sinne, and Mortification of the same. Remission or pardon abolisheth sinne wholly in respect of any imputation thereof vntounto man, but not simply in regard of the beeing thereof. Mortification therfore goeth further, & abolisheth in all the powers of bodie and soule, the very concupiscence or corruption it selfe, in respect of the beeing thereof. And because mortification is not accomplished till death, therefore originall corruption remaineth till death, though not imputed.
Obiect. II. EueryEvery sinne is voluntarie; but original sinne in no man after baptisme is voluntarie: and therefore no sinne. Ans. The proposition is a politicke rule pertaining to the courts of men, and must be vnderstoode of such actions as are done of one man to an other: and it doth not belong to the court of conscience, which God holdeth & keepeth in mens hearts, in which eueryevery want of conformitie to the law is made a sinne. Secondly I answer, that originall sinne was voluntarie in our first parent Adam: for he sinned, and brought this miserie vponupon vsus willingly: though in vsus it be otherwise vponupon iust cause. Actuall sinne was first in him, and then originall corruption: but in vsus originall corruption is first, and then actuall sinne.
Obiect. III. Where the forme of any thing is taken away, there the thing it selfe ceaseth also: but after baptisme in the regenerate, the forme of originall sinne, that is, the guilt is quite remooued: and therefore sinne ceaseth to be sinne. Answ. The guilt, or obligation to punishment, is not the forme of originall corruption, but (as wee say in schooles) an accident or necessarie companion thereof. The true forme of originall sinne, is a defect and depriuation of that which the law requireth at our hands in our minde, will, affections, and in all the powers both of soule and bodie. But they vrge this reason further, saying; where the guilt and punishment is taken away, there is no fault remaining: but after baptisme the guilt and punishment is remooued: and therefore, though originall corruption remaine, it is not as a fault to make vsus guiltie before God, but onelyonly as a weaknes. Ans. Guilt is remooued, and not remooued. It is remooued frō the person regenerate, which stands not guiltie for any sinne originall or actuall: but guilt is not remooued from the sinne it selfe; or, as some answer, there be two kindes of guilt, actuall, and potentiall. The actuall guilt is, whereby sinne maketh man stand guiltie before God: and that is remooued in the regenerate. But the potentiall guilt, which is an aptnes in sinne, to make a man stand guiltie if he sinne, that is not remooued: and therefore still sinne remaineth sinne. To this or like effect saith Augustine, bcontra Iu…. l. 6. c. 6.We say that the guilt of concupiscence, not whereby IT IS GVILTIE (for that is not a person) but that whereby it made man guiltie from the beginning, is pardoned, and that the thing it SELFE IS EVILL so as the regenerate desire to be healed of this plague.
Obiect. III. Lastly, for our disgrace they alledge that we in our doctrine teach, that originall sinne after baptisme is onelyonly clipped or pared, like the haire of a mans head, whose roots still remaine in the flesh, growing and increasing after they are cut, as before. Ans. Our doctrine is abused: for in the paring of any thing▪ as in cutting of the haire or in lopping a tree, the root remains vntouched, and thereupon multiplieth as before. But in the mortification of originall sinne after baptisme, we hold no such paring: but teach, that in the very first instant of the conuersion of a sinner, sinne receiueth his deadly wound in the roote, neuer afterward to be recouered.