The Sum of Christian Religion 2, Part 1 · Subpart 1 · Section 2 · Subsection 3

The Sum of Christian Religion 2 · Part 1 · Subpart 1 · Section 2 · Subsection 3

p. 673. How manie kindes of ſinne there are.

There are fiue principall diuiſions of ſinne.

The firſt diuiſion is this: There is one ſinne Originall, & another Actuall.

OF ORIGINAL SINNE.

THat there is Original ſinne in al men, Original ſin in al men.is prooued and maintained againſt the Pelagians, and the Anabaptiſts, 1. By the Teſtimonies of Scripture: As,aaIob. 14.4.Job 14:4 who can bring a clean thing out of filthines? bbPſa. 51.5.Ps 51:5In ſinne hath my mother conceaued me. ccIoh. 1.1.13.John 1:1John 1:13Which are borne not of bloode, nor of the wil of the fleſh, nor of the will of mā, but of God. ddIohn. 3.36.John 3:36He that beleeueth not the Sonne, the wrath of God abideth on him. eeRom. 5 16.Rom 5:16The fault came of one offence vntounto condemnation. ffEphe. 2.3.Eph 2:3We were by nature the children of wrath. 2. Becauſe infants alſo are ſubiect to ſinne: becauſe they die. But they hauehave not ſinne by imitation: therefore by propagation. Which is alſo confirmed by Teſtimonies of Scripture.ggGen. 6.5.Gen 6:5 All the imaginations of mans heart are onelyonly euill, and that continually. hhIſaie. 48.8.I called thee a tranſgreſſor from thy wombe. iiRom. 7.23.Rom 7:23I ſee another Law in my members rebelling againſt the Law of my mind.

Againſt this doctrine of Original ſinne, The Pelagians and Anabaptiſts againſt Original ſinne.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 onelyonly of the firſt p. 68Parentes. Others grant, that all became faultie by reaſon of the firſt ſinne, but not that withal ſuch corruption was bredde in vsus, as might deſerue condemnation and the wrath of God: for that the defectes, as they think, with which we are borne, are no ſinne.

What we are to oppoſe againſt them.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.

1 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.

2 That there are in vsus, beſides this guilt, defects & inclinations repugnant to the Lawe of God, euen from the houre of our birth.

3 That theſe defects and inclinations are ſinnes, and deſerue the aeternal wrath of God, except wee bee deliuered by his Sonne. For Chriſt freeth vsus, not onelie from the guilt, but alſo from the corruption. For as a double euil befell vsus from Adam, euen our guilt for the ſin committed in him, and the corruption of our nature propagated from him vntounto vsus: So by Chriſt, the other Adam, a double grace hath befallen vsus: euen Imputation of righteouſnes, and Regeneration. Theſe two are proued togither in the ſcripture. As,kkRom. 3.23.Rom 3:23 Al men hauehave ſinned, and are depriued of the glorie of God, and are iuſtified freely by his grace through the redemptiō that is in Chriſt Ieſus. llGal. 3.22.Gal 3:22The Scripture hath concluded al vnderunder ſin, that the promiſe by the faith of Ieſus Chriſt ſhould be giuen to them that beleeue, God ſhal circumciſe thy heart, and the heart of thy ſeede.

4 That theſe euils are deriued not by imitation; but by propagation of a corrupt nature from our firſt Parents vntounto al their poſteritie, Chriſt onelyonly excepted. So then we know, that there is Original ſinne: let vsus now ſee what it is.

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, What Original ſinne is.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 vponupon the fal of our firſt Parentes, and deriued from them vntounto 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 p. 69of 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 vsus. 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.

The formal cauſe of ſinne, as it hath reſpect to puniſhment,The formal cauſe of ſin. 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, Rom. 5.12.Rom 5:12and 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 vntounto al their poſteritie.

That the priuation or want of the knowledge of God is ſinne, The priuation of the knowledge of God is ſinne.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 eueryevery 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 hauehave none other Gods before me. Likewiſe: Thou ſhalt louelove 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 louelove of god, that nothing may withdraw them from him, theſe, as much as lieth in them, are fallen from aeternall life, and are ſubiect vntounto 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.

That a corrupt inclination to diſobey the Lawe of God is ſinne, A corrupt inclination is ſinne.is p. 70proued. 1 By the tenth and laſt commandement: Thou ſhalt not couet. For the Law requireth inward & outward obedience, and that we hauehave an inclination to louelove 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, Gen. 8.21.Gen 8:21euen 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.

1 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 vntounto 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 vntounto 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.

2 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 hauehave not.

3 Obiection. Priuation is ſinne. God inflicteth it, creating in vsus a ſoule not adorned with thoſe gifts, which he would hauehave had beſtowed vponupon vsus, if Adam had not transgreſſed. Therefore God is the autor of ſinne. 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 vsus receiued; in the obiection deceitfully this diuerſity is diſſembled.Aunſwere. It is a fallacie of the Accident. For as God inflicteth it, it is Gods iuſtice: but as it is drawen on vsus by the fault of our Parents, and our ſelues alſo do willinglie receiue it, it is ſin. Replie. But God ſhould not hauehave puniſhed p. 71this 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.

4 Obiection. The deſires of things that are obiect vntounto 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 a… 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.

5 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.

That theſe euils are not onelie drawen by imitation, but alſo are borne with vsus, whiles our corrupt nature is propagated from our firſt Parents vntounto 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 hauehave ſinned. & cap. 7. We know that the law is ſpiritual but I am carnal, ſold vnderunder 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.

Againſt this doctrine it is obiected: firſt,Obiect. Of the deriuation of the ſoule from the ſoul of the parents. If ſinne bee propagated from the Parents vntounto 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, vntounto 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 p. 72are 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, vntounto 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 … ſenſeles, neither exerciſeth any action on the ſoule, but by the ſoul. Wherefore the children are not borne corrupt of corrupt parentes.

1 Anſwere. The ſouls are corrupted by the bodies.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 merciemercy in his woorkes: partly becauſe he hath appointed a remedie in his ſonne, vntounto 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 vntounto 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 p. 73depriued of ſpiritual giftes, may fall into wickednes and malediction.

But be it that they were able to prooue that Minor propoſition,2 Anſwere. The ſouls are togither created and vnited to their bodies. yet there is another ſufficient anſwere to the Maior: ſo that wee hauehave 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 hauehave a beeing ſome time, before they are vnited to the bodies.

For at one and the ſame time they are both created and vnited to their bodies: as it is ſaid,The ſoule of man is at the ſame time both created and vnited to the bodie. 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 giuegive them to his poſteritie, if himſelfe did keepe them: but would not giuegive 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, vponupon themſelues and their ſeede, and as they hauehave from them and their ſeede their being.

2 Obiection. That which the Parents themſelues hauehave not, they p. 74cannot deriue vntounto 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, vntounto 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 hauehave, that is, a corrupt one,Vnrighteouſnes and damnation from our parentes, but righteouſnes by the grace of Chriſt. 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 hauehave not: and that they are freed from the guilt not by nature, but by the grace and benefit of Chriſt. Wherefore they deriue vntounto their poſteritie, not righteouſnes, which is freely imputed, but vnrighteouſnes, and damnation, vntounto which themſelues by nature are ſubiect.

Why the Parents righteouſnes is not deriued vntounto their childrē.And the cauſe why they deriue their guilt vntounto 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.

3 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.

Rom. 9.Rom 94 Obiection. It is ſaid vntounto 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 Iacob and Eſau it was ſaid, when they had neither done good p. 75nor euil, I hauehave loued Iacob, and hauehave 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.

5 Obiection. They are more miſerable vntounto whom their ſinnes of al their anceſtors are deriued, the they vntounto whom hauehave ſtretched but the ſinnes of ſome of their anceſtors. But if ſinne paſſe from the Parents, vntounto the children, then vntounto the lateſt of their poſteritie come the ſinnes of al the anceſtors, vntounto the former onelyonly 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 vponupon you may come all the righteous blood. 2. God therefore ſuffereth the ſinne of our firſt Parents to paſſe vntounto al their poſteritie, as concerning the corruption of nature and guilt: that hee might ſatisfie his owne iuſtice, and that himſelfe might hauehave 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 vntounto 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 p. 76their Parentes: euen as alſo he exerciſeth his merciemercy vntounto the thouſand generation of them that louelove him, and yet retaineth the liberty of his election, ſo that not alwaies good Parents hauehave 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.

Obiection. 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.2 Cauſes, for which God doth iuſtly puniſh in the poſteritie both their own ſins and their parents. 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 vntounto it, which now before in the Parents themſelues it did commit: Againe, becauſe the Parents hauehave receaued the giftes of God to be imparted alſo vntounto 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 vntounto them, conſenting vntounto it either in act, as to vsus who are come to ſome yeares; or by inclination, as infantes, except by the ſingular merciemercy of God this their in-bred corruption be corrected.

Why after the fall, came this general corruption.There was added, in the definition of Originall ſin, that this corruption of nature enſewed vponupon 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 p. 77of the heart of man are onelie euill continuallie.

Wherewithall 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 vnderunder 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 eueryevery 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 vntounto 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 louelove 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 louelove of god, and from obedience towards his Law. 1. Cor. 10. Doe al things to the glorie of God. Deut 6. Thou ſhalt louelove 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 louelove him aboue al things, but are turned away from him, and are his enemie… 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.

p. 78The doctrine of Original ſin, profitable to be held in the Church.This doctrine concerning Original ſinne is to bee held in the Church. 1. That the knowledge of ſinne be perfect. 2. Becauſe god will hauehave 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.

What Actual ſinne is.Actuall ſinne is eueryevery 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.

The ſecond diuiſion of Sinne.

Raigning ſin.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 onelyonly 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 dā nation. Al ſins in the wicked are raigning ſins.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.In the elect alſo, before their conuerſion. 1 Iohn. 3.8.1 John 3:8 But after they are conuerted, they ſtriue againſt it, that it may not beare rule ouer them.

It 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, o… inclinations, or errors, or Actuall ſinne.

Sinne not Raigning, is that which is repented of, & which is reſiſted by the grace of the holy Spirit, Sinne not Raigning.and whereof we obtaine remiſſion: And this ſin is in the godly. If wee ſay we hauehave no ſin, we deceaue our ſelues, and there is no truth in vsus. This ſaith Iohn, Of p. 79ſinne Not-raigning. It is no more I that doe it, Rom. 7.Rom 7but the ſinne that dwelleth in mee.

Sinne Not-raigning is called alſo Veniall, Why not raigning ſin is called venial.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 eueryevery one who abideth not in all. 3. Becauſe the Scripture vſeth not theſe terms, eſpecially the name of Venial ſinne.

1 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.

2 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 hauehave 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 hauehave remiſſion of our ſins, when we apply theſe benefits to our ſelues. Eph. 2.13. Now in Chriſt Ieſus 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.

3 Obiection. He that is borne of God ſinneth not. Therefore the regenerat ſin not. Aunſwere. 1. He ſinneth not to death. The elect may ſinne againſt their conſcience, yet not to death.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,Regeneration but b…gun in this life. but is as yet carnall. For regeneration, or the renuing of vsus to the image of God is not perfected in an inſtant, but is begun p. 80onelyonly in this life, and in the life to come is at length finiſhed.1. Ep. c. 1 For ſo doth Iohn himſelfe pronounce of himſelf, and all the Saintes in this life. If wee ſay that wee hauehave no ſin, wee deceaue our ſelues, and truth is not in vsus. If wee acknowledge our ſinnes, hee is faithfull and iuſt, to forgiue vsus our ſinnes, and to clenſe vsus 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 louelove 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.

4 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, The regenerate in this life may, and doe oftentimes leeſe the grace of God, in part, but not in whole.& 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 vntounto him: and yet did he not wholy want them: for otherwiſe hee would not hauehave aſked, p. 81neither would hee hauehave 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. Ioh. 2.19. If they had beene of vsus, they would hauehave continued with vsus.

5 Obiection. A good tree cannot bring forth euill fruite. Man in this life is not ſimply good, and therefore his woorks are not alwaies good.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 hauehave triall and experience of in this life.

Heretofore it hath beene ſaid,Al ſinnes mortal in their own nature, but pardonable by the grace of God. 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 vntounto 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.

2 Obiection, It is ſaid Matth. 5.22. Whoſoeuer is angrie with his brother vnaduiſedlie, ſhalbe culpable of iudgement. And whoſoeuer ſaith vntounto 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 vntounto p. 82the third onlie, therefore there are ſome ſinnes ſmaller, than thoſe who deſerue eternall puniſhment. But the Aunſwere vntounto this is manifeſt out of the woordes themſelues: which is, that Chriſt doth not ſpeake of ciuill iudgementes and puniſhments, when he mentioneth Iudgement, 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.

For 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 hauehave 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.

3 Obiection. It is ſaid, Mat. 12. Euerie ſinne and blaſphemie ſhalbe forgiuen vntounto 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. Sins are remitted in this world onelyonly.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.

No ſinne, which may not be remitted; except the ſin againſt the holy Ghoſt.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 eueryevery 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 vntounto that blood, who ſo extenuate p. 83any ſin, as to deny that it deſerueth eternall puniſhment, vntounto 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.

4 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.

5 Obiection. It is ſaid, 1. Cor. 3. If anie mans worke burn, Al ſinnes ſhut men out of the kingdom of gods were they not remitted by the grace of God.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.

6 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 p. 84that they of their own nature deſerued euerlaſting death.

7 Obiection. It is ſaid, Iam. 1. When luſt hath conceiued it bringeth forth ſin; & ſin when it is finiſhed bringeth forth death. Here, ſay they, Iames ſaith that there is one ſin finiſhed, when as the wil vponupon deliberation conſenteth to euil luſt: Actual ſinne is an effect of Originall ſinne, & a cauſe of death; which though purchaſed by Originall, yet is aggrauated by Actuall.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.

8 Obiect. It is ſaid, Iam. 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.

Gods iuſtice is not at variance with his merciemercy, though it iudge the leaſt ſinne worthy of eternall death.9 Obiection. God is not cruell but mercifull, neither light in his louelove, 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 eueryevery ſin, the mercy & conſtancy of Gods louelove 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 p. 85them & cauſeth ſatisfaction for them not in the ſinners, but in his own ſonne ſent to take fleſh, by puniſhment anſwering & ſatisfieng his iuſtice.

10 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 vntounto 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 onelyonly, & not by teaching tranſgres it. The firſt reaſon is in the very words of Chriſt: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. 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 vntounto 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 p. 86either for light, or no ſins, as To be angrie with thy Brother vnaduiſedlie, To ſaie vntounto 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.

Sinnes made venial vntounto the repentant, by grace for the interceſſion and ſatisfaction of Chriſt.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.

The third Diuiſion of Sinne.

What ſinne is againſt the conſcience.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 p. 87ſinne; 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 merciemercy 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 hauehave 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.

The fourth Diuiſion of ſinne.

THere is ſinne pardonable, and ſinne vnpardonable. Al ſinne repented of is pardonable.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,They are ſhut from pardon, who are ſhut from repentance. 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 vntounto you, euerie ſinne and blaſphemie ſhall bee p. 88forgiuen vntounto men: They are ſhut from repentance who ſinne againſt the holie Ghoſt. Why it is called in ſpecial a ſinne againſt the holie Ghoſt.but the blaſphemie againſt the holie Ghoſt ſhal not be forgiuen vntounto 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 vntounto 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 hauehave 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 hauehave eſcaped the filthineſſe of the woorlde, thorough the knowledge of the Lorde, and of the Sauiour Ieſus Chriſt, are yet tangled againe therein, & ouercome, the latter end is worſe with them than the beginning. Who ſinne againſt the holie Ghoſt.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 p. 89the knowledge of the heauenly doctrine, as it is ſaid, Iohn 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, vntounto whom the holy Ghoſt hath not giuen this light of truth, and therefore they doe not commit this peculiar ſinne againſt the holy Ghoſt.

If it be obiected,The difference between other ſinnes not pardoned, and this ſin againſt the holie Ghoſt. 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 vntounto the end, & therfore this is the meaning of the Minor: Sinnes, in which men perſeuere without repentaunce vntounto 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.

Secondly, out of the teſtimony alleadged we gather that the ſinne againſt the holy Ghoſt, is not eueryevery Raigning-ſinne, The peculiar nature of the ſin againſt the holy Ghoſt making it differ from al other Raigning ſinne.whether committed against our conſcience, or againſt the knowen p. 90truth: but a ſinne againſt the whole firſt table of the Law, and not one onelyonly 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 vntounto 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 vnderunder 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 vnderunder 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.

The elect can neuer fal into this ſin againſt the holy Ghoſt.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, Iohn 10. My ſheepe ſhal neuer periſh, neither ſhall any plucke them out of my hande. Luke 22. I hauehave 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.

How many of the reprobate are ſaid in ſcripture to be lightned & ſanctified.That many of the reprobate are ſaide to bee lightened and to bee made partakers of the holy Ghoſt, to hauehave taſted of the heauenly gift, the good word of God, and of the powers of the world to come, and laſt of al to hauehave bin ſanctified with the blood of the Teſtament: likewiſe in Peter, to hauehave eſcaped from the filthines p. 91of 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 vntounto 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, 2. Pet 2. Heb. 6 7.2 Pet 2Heb 6:7not 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.

Fourthly, by theſe things which hauehave bin ſaid,We are not raſhlie to pronounce anie man a ſinner againſt the holie Ghoſt, vntil wee ſee him giuegive vp the Ghoſt in Apoſtacie and blaſphemy. 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.

If it be obiected, that, 1. Iohn 5. it is ſaid, There is a ſin vntounto 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 vntounto vsus either by ſome diuine teſtimony, or by manifeſt argumēts and the ſinners owne profeſſion. But before this is certain & manifeſt vntounto vsus, we ought to deſire of god the conuerſion of al men, & as much as in vsus 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 giuegive 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 p. 92charge. Our praier for the aduerſaries of the trueth muſt be conditionall, with ſubmiſſion to Gods will.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 hauehave not appointed to recouer them.

Our praier for them being but conditional, it argueth not but that their ſinne maie be notwithſtanding vnpardonable.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.

Out of theſe thinges alſo which hauehave been ſpoken, anſwere is made to this obiection. He that muſt fear leſt he hath anie vnpardonable ſinne, The fear of vnpardonable ſin belongeth to the wicked, not to the faithful.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 hauehave 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 hauehave the ſinne againſt the holy Ghoſt; becauſe there is no condemnation to them, who are in Chriſt: neither that they ſhall hauehave this ſinne, becauſe no man can plucke the ſheepe of Chriſt out of his hand.

Adam and Peter ſinned not againſt the holie Ghoſt.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 p. 93not eueryevery deniall or reiection of the truth is ſinne againſt the holy Ghoſt, but that onelyonly, 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.

2 Obiection. The ſin of Cain was not vnpardonable. God ſparing Cains life doth not therby ſhew his pardoning of his ſinne, but a further reuenging of it.Becauſe God would not hauehave 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 hauehave 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.

3 Obiection. They who are altogether ignorant of Chriſt, Euerie ſinne of the vnregenerate vnpardonable, becauſe not repented of, which to others through repentance are pardoned.ſinne not againſt the holy Ghoſt. But al that know not Chriſt hauehave 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 vntounto 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.

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 p. 94Peter 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.

The difference betweene the ſinne againſt the holy Ghoſt, and ſinne againſt the conſcience.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.

The fifth Diuiſion of ſinne.

What is ſinne of it ſelfe, and what ſinne only by an accident.THere is ſome ſinne, which is of it ſelfe ſinne, and ſome which commeth to be ſinne by an accident.

Sinnes 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 vsus: but in reſpect of God are puniſhments.

Sinnes 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, vntounto which God woulde hauehave 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 vntounto 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 hauehave God fauorable to thē, or whether that be pleaſing vntounto 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, p. 95they are euil: euen as it is ſin, when a wicked man giueth almes: becauſe it proceedeth not from the louelove of God & therfore not frō faith, neither is referred vntounto gods glory.

But 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 vntounto 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 hauehave 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 vntounto Iehu: Beholde, becauſe thou haſt diligentlie executed that which was right in my eies &c.

Neither is there cauſe why anie man ſhoulde heere ſay, that inclinations and actions are of themſelues good, How inclinations and actions are in themſelues both good and bad.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.

But neither of the contrary followeth it,Why the works of the vnregenerate cannot pleaſe God. 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 onelyonly 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.

If any man vrge, That the works euen of the regenerat alſo p. 96are not perfect, Why the works of the regenerate doe pleaſe God.neither yet for al that are they counted ſins: and that therefore wee muſt not ſo ſeuerelie giuegive 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.

So 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.

The morall actions of the vnregenerate are not therefore to be omitted of vsus becauſe in them they are ſinne; but we muſt auoide the ſinne and performe the action.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 vsus, but corrected by vsus, and ſo done, that they may bee performed without any ſinne concurring or intermingled with them. p. 97For 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.

Diſcipline therfore is neceſſary, euē in the vnregenerat,Wherefore externall and ciuill diſcipline is neceſſary in the vnregenerate. 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.

If inſtance be giuen:The good action of hypocrites is not to be omitted, but their hypocriſy therein onelyonly to be eſchewed. 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.

By this which hath beene ſpoken it is manifeſt,The vſe of the difference betweene ſinnes which are of them-ſelues ſins, and thoſe which are made ſo by an accident. 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 p. 98alſo 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.

The workes of the regenerate and vnregenerate differ ſeuen maner of waies.

IN this place is to bee obſerued the difference betweene the workes of the regenerate, and vnregenerate. They differ ſeuen waies.Why one and the ſame worke is good in the regenerate and ſinne in the vnregenerate. 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 vntounto 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 onelyonly 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,Math. 5.16.Matt 5:16 & 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 oftē times 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.

p. 99Thinges indifferent in themſelues may bee alſo ſinnes by an accident, that is,How things in themſelves indifferent by an accident become ſinne. if they be done with offence or without faith. For whatſoeuer is done without faith is ſinne. VntoUnto 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 vntounto the wicked.

In all theſe diuiſions it is affirmed, that alſo in the …aintes 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.