Propositions and Principles of Divinity Disputed, Section 18 – Section 19
PRINCIPLES CONCERNING THE DIVISION OF SINNE. XVIII.
SEING WE HAVE SPOKEN OF SINNE in generall: now we will deale with the ſame in ſpeciall.
1 THe principall ſorts of ſinnes are named two, vz. Originall and Actuall; which notwithſtanding, are rather iſſuing (then diſagreeing) the one from the other: for the one is as it were the cauſe and the root; the other as the fruit and effect.
2 Originall ſinne, is ſomtimes called abſolutelie ſinne: Otherwhile fleſh; olde and firſt ADAM, the ſinne of nature, concupiſcence, the luſts of the fleſhe, the lawe of the members, the heart of man, &c.
3 And it may be thus fitlie defined; namely, an infection deriued from ADAM vntounto all mankind.
4 The ſubject wherevnto it cleaueth, is not onelie the bodie, but euen the ſoule alſo. For whole man, eueryevery part of him is altogether corrupted, and the powers and actions, as well the ſuperiour, as the inferiour, both of bodie and ſoule are polluted: whence it commeth, that in the affection and wil, all things are depraued and peruerted, and in the reaſon it ſelfe, there is nothing but blindnes, the ignorance and hatred of God.
5 Now, although the ſoule which is not taken from Adā, but immediatlie created by God, may ſeme to be voyd of this infectiō; and that it ſeemeth not meet, that the ſins of the Fathers ſhould be puniſhed in the Children: yet ſeeing ADAM is conſidered, not onlie as ſome particuler man; but as the beginning, whēce al mākind did iſſue, in whome alſo were all the gifts, that were to bee beſtowed vponupon the whole ofspring; he by his ſinne loſt them, both to himſelf, and vntounto all men, that proceed from him; who are now, in that only reſpect that they are and do reſemble the image of ADAM, hatefull vntounto God.
Wee doe condemne therefore, the PELLAGIANS, who held, that men were ſinners, not by birth, but onelyonly by immitation.
6 In all men, (Chriſt onelyonly excepted) there is the ſame originall ſinne, and it hath ſpread it ſelfe alike vppon all men: Neither are there any diuerſe ſorts of originall ſins.
The Papiſts then doe erre, who do except others beſides Chriſt, from originall ſinne, as the virgin Mary.
7 There are two effectes of originall ſinne: the guilt or the offence, whereby all men (euen infants, which yet hauehave committed no actuall ſinne) are made ſubject vntounto Gods wrath, and both deathes; and alſo the want and priuation of originall righteouſnes, and the inclination vntounto all ſorts of wickednes.
Therfore, the ſcripture teacheth, that al mē muſt be born againe; euen infants and all, vntounto whome for this cauſe, wee doe rightlie maintaine againſt the ANABAPTISTS, that the ſigne of Regeneration is to be adminiſtred: Although we make no queſtion; but that the reliques of corruption doth ſtill remaine, and is not vtterly taken away; after Baptiſme, whatſoeuer the Papiſts ſay to the contrary.
8 Actuall ſinne is, when the lawe of GOD is broken in deed: and that is two maner of waies; either when as that which God commandeth is omitted, or that which he forbiddeth is committed. Whence thoſe two ſorts of ſinnes, vz. omitted and committed, ſprang vppe in the Schooles. The firſt whereof, ariſeth, in that we are vnmeet to do well: The latter, in that we are prone vntounto eueryevery euill.
9 There are other diſtinctions of actuall ſinne. For in reſpect of the object; ſome are ſaid to be done againſt God; others againſt men: And in regard of the ends, ſome reach vntounto the ſoule onelie; others vntounto the body alſo.
VntoUnto the firſt ſort, of the latter diuiſion, do appertaine all inordinate motions, whatſoeuer they are; and euen all the euill cogitations, euen the beginnings of them before they be fully framed, and though the will doth not aſſent vntounto them: and thoſe in like ſort, that the will (which eſpeciallie maketh the forme and giueth being vntounto ſinne) doth allow and ſtrengthen: VntoUnto the latter member, are all thoſe referred, which are brought vntounto action, by the outward ſeruice of ſome part of the bodie.
The Papiſts therfore do erre, in denying concupiſcence, and thoſe firſt inordinate motions to bee ſinnes; moſt abſurdlie affirming, that concupiſcence is giuen to man, to the end, that wraſtling with it, he ſhuld be more and more whetted on, to imbrace vertue, and ſo ſhould bind God ſo much the more vntounto him, by his merite.
Defended by RAMOND PALOCANE of Bearne.
PRINCIPLES CONCERNING THE RESTORING OF MANKIND. XIX.
WHERE FIRST THE PERSON OF CHRIST is to be ſpoken of.
1 GOd would not hauehave the felicitie of man to conſiſt, in that firſt eſtate wherein hee was created (for then had his felicitie beene earthly, and in ſome ſort, ſubject vntounto chaunge) but he placed it in a more firme and a more excellent eſtate, whereby he might liue a heauenlie life, and ſuch, as from the which, he could in no wiſe fall.
2 Now, that man might bee brought vntounto that perfect eſtate, he fell by his owne fault; yet not without the prouidence of GOD, and ſo was made ſubject vntounto the death, both of his ſoule and bodie: to the end, that being deliuered from ſin and death, hee might paſſe vntounto a better life, and ſo might become a moſt certaine preſident of the juſtice and merciemercy of God.
3 Our reſtoring againe, conſiſteth in that, that we ſhuld be freed from ſinne and death, and alſo from all the effects of both, and ſhould bee preferred vntounto the dignitie of that righteouſnes and that immortall life, which is far more excellent and permanent.
4 Our deliuery from ſinne, is wrought by the abolliſhing of ſinne, which is doone two manner of waies. Firſt, by taking away, both the guilt and puniſhment therof, by the merciemercy of God. Secondly, by the regeneration of a newe life, which is oppoſed vntounto the corruption of nature, and by the which, Sanctification is ſo begone in this life, as it ſhall be fullie perfected in the next.
5 Our deliuery from death is, when as we are aſſured, that God is not angry with vsus; yea, and doe hope, and alſo feele him ſo appeaſed towards vsus, that we know our ſelues to be ſafe from the aeternall deſtruction of bodie and ſoul, and from all other miſeries.
6 Theſe, and all other gifts which God beſtoweth vponupon the elect, are giuen vntounto vsus in Chriſt Ieſus onelyonly. Now that we may bee trulie partakers of them, there are two thinges to be conſidered: namely, his perſon, and his office.
7 The perſon of Ieſus Chriſt, is the Sonne of God, who hath perſonallie vnited vntounto himſelfe, the humaine nature, which he tooke of the ſeed of DAVID: For he who is God from all aeternitie, began to be man, when hee was conceaued by the holie Ghoſt, and incarnate: that from the verie moment of his conception, he ſhuld continue for euer true God and true man.
8 Now although this work of the reſtitution, as well as of the Creation, doth agree vntounto the whole Trinity; yet the ſeuerall perſons are diſtinguiſhed. For the Father ſent the Sonne, the holy Ghoſt did incarnate him, and the Sonne made him ſelfe of no reputation.
We condemne therefore, the CERINTHIANS, EBEONITS PHOTIMIANS, SAMOSATENIANS, ARTEMONIANS, and SERVETIANS, who affirmed Chriſt to be but a bare man: The ARRIANS, EVNOMIANS, BONOSIANS, and ORIGENISTS, who held him to be a God that was created, and that hee was the Sonne, not by nature, but by grace and adoption: The MARCIONITS, and the VALENTINIANS, who denied him to bee true man: The APOLLINARISTS, who denied him to be indued with a true ſoule, and would hauehave his diuinitie to ſerue inſtead thereof: To be ſhort; wee deteſt all thoſe, that do any waies, either directly, or indirectly, withſtand the puritie of the foreſaid doctrine.
Defended by WILLIAM MOGNES of Niue…ſe.