Truth and Falsehood, Book · Chapter 21
Of originall ſinne, what it is: And whether Concupiſcence be ſinne, or not. CHAP. 21
THE PROTESTANTS
THat all mankind which is conceiued of vnclean ſeede, is alſo infected with original ſinne, no man denieth: but the queſtion is, what this original ſinne is, which we confes to bee in vsus.Originall ſinne. We therefore ſay, It is a generall corruption of our whole nature, which corruption as an inheritance we receiue from Adam. In our minde is ignorance, where was light & knowledge. In our heart is vnaptneſſe, and vnreadineſſe to any thing that is good, in ſteade of an earneſt forwardnes, to ſerue God ſincerely: whereby it commeth to paſſe, that by concupiſcence and luſt wee are inticed to ſinne. Which concupiſcence, becauſe the Apoſtle to the Romanes doeth often call … in, we alſo ſay it is ſinne, not only becauſe it proceedeth from ſin, and alſo proceedeth from it: but alſo becauſe it is a thing in it ſelfe contrary to Gods Lawe.
THE PAPISTS
BƲT the Papistes, although they can not deny, but that wee all hauehave originall ſinne: yet woulde they hauehave the force therof as litle knowen as may bee. And therefore ſome of them hauehave taught, that it is nothing elſe but the imputation of Adams ſinne vntounto vsus, and not any corruption in our ſelues, as Ambroſe Catharinus, Andrad. Orthod. expli. l… b. 3. de axiom. 3. Cenſ. Colon. dialog. 2.& Pighius, two notable papiſts. And others find fault, that we do ſo amplify the corruption of the nature of man by original ſin, as though nothing that is good could come from it, As for cōcupiſcence, they wil not grant that it is ſin in the regenerat. And yet the Apoſtle S. Paul being a man regenerate, confeſſeth it to be ſin in himſelfe very often, as may appeare.Rom. 7.
The reaſons which moue vsus, thus to laie open and amplifie our owne corrupt nature, and to confeſſe the power and force of original ſinne in vsus are theſe. Partly our owne woful experience, whereby if we hauehave any true feeling of our fraile eſtate, or knowe any thing of our vnwillingnes to that which is good, and our ready inclination to that which is euil: we muſt needes confeſſe that the lawe of our fleſh,Rom. 7.23. is alwaies rebellious to the law of the ſpirit which is in vsus: And that the wiſedome of the fleſh is ſuch a froward enemy to God,Rom. 8.7. as is not ſubiect to the law of God neither indeede can bee. Partlie alſo the manifold and manifeſt teſtimonies out of Gods word, which doe plainlie proue, that this originall ſinne hath ſo corrupted our whole nature, that it can bring forth nothing that is good or godly.Gen. 6.5. Such is that All the imaginations of the thoughts of mans heart, are only euill alwaies. And that alſo.Gen. 8.21. The imagination of mans heart is euill from his youth. Whereby we muſt needes confeſſe and acknowledge it to be true, that we are not ſufficient of our ſelues, to thinke any thing as of our ſelues, 2. Cor. 3.5.in thoſe thinges that belong vntounto true godlines. And why? Becauſe that by one man ſinne entred into the world, Rom. 5.12.18.and by the offence of one, the fault came on all men to condemnation. In this reſpect the Apoſtle calleth ſuch as are not regenerate, Enemies to God, the children of wrath by nature, veſſels of diſhonour, and by ſuch like names whereby hee ſheweth plainely, what we ſhould iudge, or how we ſhould eſteeme of the ſtrength and force of originall ſinne, in them that are not regenerate. Namely, that no good at all can come from them in thought, word or deed. Which doctrine the Church of Rome will in no wiſe heare of. But of that I muſt ſpeake in another place. But euen we that hauehave receiued the firſt fruites of the ſpirite, and whom God hath deliuered from the condemnation of that common corruption: we, I ſaie, do finde, that if ſinne raigne not ouer vsus, yet it dwelleth in vsus. Whereby wee are many times forced,Rom. 7.1… To doe that euill thing that wee woulde not, and to leaue vndoone, That good that wee woulde doe. Wee feele that there is,2… A lawe in our members, rebelling againſt the Lawe of our minde, and leading vsus captiue to the Lawe of ſinne, which is in our members. Inſomuch as wee are forced, not onelyonly to crie out with the Prophet Dauid, Pſal. 19.12Who can vnderſtand his faultes? Cleanſe mee from ſecret faultes: but alſo continually to pray as Chriſt willeth vsus, Forgiue vsus our treſpaſſes. Heb. 12.1.For ſinne hangeth ſo faſt on vsus, that euen When wee woulde doe good, Rom. 7.2… .then euil is preſent with vsus. And therefore well may our ſpirite ſtriue, that the fleſh preuaile not, and the new man waxe eueryevery day ſtronger againſt the olde man: yet, ſo long as wee carry about with vsus, this body ſubiect to corruption, Sathan will not leaue buffeting vsus, ſinne will not ceaſe to aſſault vsus. But, as a froward and cruell enemy, euen then when it is almoſt quite ſubdued, and at the laſt caſt, yet will it ſtirre, euen then, I ſay, will it ſtriue to hurt vsus. And this our deadly enemy was bred and borne with vsus, wee carry him alwayes about vsus. So long as wee liue wee cannot ſhake him off. Which made the Apoſtle ſaint Paul ſo wearie of this wicked world, that hee deſired to bee diſſolued, and to bee with Chriſt. Philip. 1.23.And no maruell. For, what can a ſpirituall minded man ſee heere, that may make him deſire to liue in this fleſh? In his minde there is ſuch ignorance of heauenly things, as that although he be continually taught, yet hee needeth continually to pray, O teach mee thy Statutes, Pſal. 119.12and to aſke that the eyes of his vnderſtanding may be lightened, by the ſpirit of wiſedome and reuelation, Ep. 1.17, 18, Philip. 1.9by the knowledge of Chriſt, more and more in all wiſedome and ſpirituall vnderſtanding. For, the perfection of knowledge that heere wee can attaine vntounto,Coloſſ. 1.9. is eueryevery day to learne, and when wee know moſt concerning heauenly things, yet our knowledge is vnperfect. Yea, that which wee knowe not, is much more than that wee doe knowe.
Then if hee conſider of his owne heart, he ſhall finde the affections thereof ſo rebellious againſt the ſpirite, ſo running headlong vntounto worldly and wicked luſtes, that it will force him for to pray,Pſal. 86.11 Knit my heart vntounto thee, that I may feare thy Name. Pſal. 5.8.Leade mee in the waie of thy righteouſneſſe, make thy way plaine before my face. Yea, hee will bee driuen to confeſſe, that no man can come vntounto Chriſt to ſerue him,Ioh. 6.44. Vnleſſe the Father drawe him. So that euen in reſpect of thoſe excellent thinges that man doeth ſeeme to hauehave, he may truly ſay,Rom. 7.18. I knowe that in mee, that is, in my fleſh, there dwelleth no good thing. For his minde is darkned that it can not knowe, his heart is clogged that it will not obey ſincerely, and readily as it ought Gods holie will.
Thus then it appeareth, not onelyonly, that all that are borne of vncleane ſeede, are conceiued and borne in originall ſinne,Rom. 7.24. Rom. 8.23 but alſo, that the ſame doth make great trouble euen to the godly, yea, it maketh them to ſigh for their deliuerance from this their body, which by reaſon of ſinne, is ſo ſubiect to death.
Concupiſcence is ſ… nAnd now, for this concupiſcence, by meanes whereof wee are thus inticed vntounto ſinne, and alſo hindered from ſincere obedience, the church of Rome will in no wiſe yeelde that it ſhall bee ſinne in the regenerate, vnleſſe it alſo drawe conſent of reaſon to yeelde vntounto it: for this they all teach. And yet ſaint Paul in the Epiſtle to the Romanes often calleth it ſin, as M. Bellarmine himſelfe confeſſeth,De amiſſ. gratiae lib. 5. cap. 10. yea, and that in the regenerate. But it is ſo called (ſaith he) vnproperly, not becauſe it is ſinne, but becauſe it is the cauſe of ſinne, and commeth alſo of ſinne. But how doeth hee prooue that out of any thing that ſaint Paul hath ſaid in thoſe places? Firſt, becauſe ſaint Paul ſaith, Let not ſinne raigne in this your mortall bodie. Rom, 6.12.Out of which words Maſter Bellarmine reaſoneth thus: The Apoſtle ſaieth, that this ſinne is in the body, not in the minde, but ſinne properly ſo called can not bee in the body: therefore the Apoſtle calleth not concupiſcence ſinne, becauſe it is ſo properly. I may aunſwere with Saint Auguſtine, that the fleſh neuer luſteth without the ſoule:De perfect. iuſtitiae. and alſo out of Saint Ambroſe vponupon this place, that the bodie is here taken for the whole man, bodie and ſoule: Neither is there any that doeth reſtraine this word Bodie vntounto that part of man that is a diſtinct part from the ſoule, amongſt all the auncient Writers that I hauehave ſeene. And then Maiſter Bellarmines argument hath no force, becauſe Saint Paules wordes may hauehave this ſence, Let not ſinne raigne either in your body or ſoule: and that ſinne may be in the ſoule, ſinne (I ſay) properly ſo called, I truſt Maſter Bellarmine will not deny. But the words themſelues do moſt plainely ſhew, that he ſpeaketh in this place of that part of man, wherein ſinne properly ſo called may be: for he ſpeaketh of that part of man, wherin raigning ſinne may be, otherwiſe his exhortation were needleſſe: but raigning ſinne, is ſinne properly ſo called, as all doe confeſſe, therefore ſinne properly ſo called, may be in this mortall body, whereof heere the Apoſtle ſaint Paul ſpeaketh. And therefore Maſter Bellarmine triumpheth too haſtily, when as he concludeth, that Saint Paul plainely ſignifieth hee calleth concupiſcence ſinne, but not properly, but vnproperly. But I may more iuſtly conclude againſt Maſter Bellarmine. The Apoſtle ſpeaketh there of ſinne properly ſo called. And he ſpeake h of concupiſcence: therefore concupiſcence is ſin properly ſo called. The minor is confeſſed here by maſter Bellarmine, in that he doth alleage it to proue his purpoſe of concupiſcence. The maior alſo is proued out of maſter Bellarmine. For, the principall thing that he doth alleadge to teach vsus, that Concupiſcence is no ſinne: that it is not in that ſame part wherein ſinne can bee, but in the fleſh onelyonly, where can be no ſinne. But if it bee founde once to bee in that part of man wherein ſinne may bee, hee will not then denie, but is alſo ſinne. Therfore thus I reaſon, the apoſtle ſpeaketh there of that ſinne that is in that part of the body,De amiſſ. grat. l. 5. c. 13 wherein ſinne is, that is properly ſo called, as before I hauehave proued: therfore he ſpeaketh of ſinne properly ſo called. The other place alledged by maſter Bellarmine to proue that ſaint Paule calleth not concupiſcence ſinne in the proper ſignification,Rom. 7.18. is this, There dwelleth not in me, that is, in my fleſh, anie good. Therefore concupiſcence is in the fleſh. How vnneceſſarie a conſequence this argument hath, the verie children may perceiue. And alſo this word fleſh, euerie one that is acquainted but with the principles of diuinitie knoweth to be ſpoken of whatſoeuer is not regenerate in man, euen the verie mind of man. But of this I hauehave ſpoken ſufficiently in the anſwer to the former place. Maſter Bellarmine alſo vſeth ſome other reaſons to proue that the apoſtles calleth concupiſcence ſinne vnproperly but they are not worth ſpeaking of. As this is one. Sinne is manie times called vnproperly, therefore here it is not called ſinne properly. A kinde of reaſoning which maiſter Bellarmine immediately afterwardes reproueth in Luther, and yet himſelfe vſeth it. Another reaſon whereby I proue concupiſcence to be ſinne in the proper ſignification,Rom. 7.23. De Amiſſ. gratiae li. 5. cap. 6. is becauſe It rebelleth againſt the lawe of the minde. For maſter Bellarmine himſelfe confeſſeth that to be vnderſtoode of concupiſcence. As alſo by The law of the minde, Ibid. cap. 10he vnderſtandeth The rule of a good action, which muſt needes be the law of God. Thus therefore I reaſon, whatſoeuer affection or luſt rebelleth againſt the law of the minde, is in truth ſinne: but concupiſcence is luſt that rebelleth againſt the law of the minde, therefore concupiſcence is in truth ſinne. The maior may be proued out of ſaint Iohn, 1. Iohn. 3.4.who defineth ſin to be a Breach of law, or lawleſneſſe. But yet maſter Bellarmine wil not confeſſe that whatſoeuer rebelleth againſt the law is ſinne properly, and namely concupiſcence,De Amiſſ. grat. li. 5. cap 14. becauſe it rebelleth onelyonly as a thing ſtirring vp, and cauſing to tranſgreſſe, as I ſaid of the diuell (ſaith he.) I am glad that concupiſcence which the papiſts will in no wiſe to be ſinne of it ſelfe, hath deſerued no better of her owne friends and patrons, then to be matched in the ſame yoke with the diuell, who is a lyar and the father thereof. Iohn. 8.44.But maiſter Bellarmine cannot ſhift off this argument vnderunder this coulour. Wee inquire what concupiſcence is, he telleth vsus what it worketh, wee would knowe the nature of it, he telleth vsus, the effect of it. There are therefore in concupiſcence two things to be conſidered: the one is, what it bringeth foorth in vsus, of the which we ſay with ſaint Iames, Iam. 1.15.When luſt hath conceyued, it bringeth forth ſin. The other, what it is in it ſelfe, or in it own nature. To that we anſwere out of the apoſtle in many places, that it is ſin, as before it hath bin ſhewed: yea and in this very reſpect, that it hath in it a repugnancy againſt the law of the minde, and followeth not the direction of the law of God. For euen as it is crooked, that is, not euen to the ſtraite rule: ſo is it ſinne, that is, not agreeable to the moſt infallible rule of Gods law, which I take to be maſter Bellarmines meaning, expounding the nature of the worde foreign which ſaint Iohn vſeth,De Amiſſ. grat. li. 5. cap. 14 1. 1. Iohn. 3.4 he ſaith It is a departing from the law. If then concupiſcence be examined, euen before it bee conſented vntounto, by Gods Lawe doe wee not finde that it is a motion diſagreeing from Gods Lawe? No man can denie it. For looke vponupon the luſt that mooueth to vncleanneſſe, to ſtealth, to crueltie, although the heart conſent not, yet in that verie luſt, is that, that diſagreeth from Gods Lawe. So that this is not true that maiſter Bellarmine ſaith, that concupiſcence rebelleth againſt the lawe onelie, as it ſtirreth vp or cauſeth to ſinne: ſeeing in it ſelfe it hath that nature that ſwarueth from the law.
S. Auguſt. alſo proueth my maior in that definition that he giueth of ſinne,Cont. Fauſt. li. 22. cap. 27. ſaying, that Sinne is that which is ſaid, done, or luſted againſt the eternall law. And that that is a definition of ſinne, properly ſo called, maiſter Bellarmine cannot denie. Nowe for my minor propoſition, which is this, That concupiſcence rebelleth againſt the lawe of the minde, maiſter Bellarmine himſelfe confeſſeth it in plaine wordes,De Amiſſ. gratiae. lib. 5 cap. 10. & 14 but yet ſo, as that he ſeemeth to mee to counterfeit Iuglers, when they would play a tricke of leger-demaine. For their greateſt ſkill is Deceptio viſus, the deceiuing of our ſight, whereby they ſeeme to do that they doe not, or with a little cleanly conueyance, to beguile the ſimple. For although he confeſſe, that theſe luſts rebell againſt the lawe,De Amiſſ. gratiae. li. 5. cap. 10. yet ſaith he, they rebell againſt the law as it ſheweth the ende, not as it commaundeth the meanes. But who can imagine that euer ſaint Paule ſpeaking of this point of Diuinitie, which is moſt neceſſarie to bee vnderſtoode of euerie one, euen from the higheſt, to the loweſt, would ſpeake or write ſo ſubtilly or obſcurely? And who tolde him theſe luſts ſtriue not againſt the lawe, as it commaundeth the meanes, that is to ſay, as it commaundeth to reſiſt, and not to yeeld to them? Doubtleſſe that luſt, which rebelleth againſt this commaundement, Thou ſhalt not luſt, will neuer yeeld when it is reſiſted: for euerie thing naturally ſeeketh the preſeruation of it ſelfe. But the reſiſting of luſt is the deſtruction of it, therefore it will not yeeld to it. And as reaſon teacheth this, ſo ſaint Paule by experience found it to be true, when hee ſaide, Sinne tooke occaſion by the commaundement, Rom. 7.23.and wrought in mee all maner of concupiſcence. So that this concupiſcence, is by reſiſting, made more ſtubburne, and is ſo farre from yeelding, that it fighteth more fiercely againſt the lawe. And hereof is that combat and battell, which the godly hauehave betweene the fleſh and the ſpirite. The wicked are not acquainted with it, becauſe they willingly yeelde to their luſts. But the godly, becauſe they reſiſt the ſame, Doe ſee another lawe in their members, rebelling againſt the lawe of their minde.Rom. 7.23
Thus we ſee that this diſtinction whereby maſter Bellarmine ſtriueth againſt trueth, is neither according to the meaning of the Apoſtle, nor hath any colour of trueth. But here by the way I muſt note, how groſſely, and how abſurdly maiſter Bellarmine in the place next before alledged affirmeth, that he is not a ſinner, that attaineth not to the ende of the commaundement. His reaſon is, becauſe it lieth not in his power: no more thā he is too blame, that being commaunded to ſubdue the enemies, can not do it. But maſter Bellarmine ſhould conſider where is the cauſe of this want in vsus, and through whoſe fault it is that wee can not obey this commaundement, thou ſhalt not luſt. If it bee in man, as in trueth it is, becauſe hee fell from that eſtate of innocencie wherein hee was created, then is there no reaſon, but that ſinne ſhould bee imputed vntounto vsus, for not performing that commaundement, thou ſhalt not luſt. And by this alſo it appeareth, that maſter Bellarmine his ſimilitude is nothing like, becauſe that the ſubduing of the enemie was not in their power. But not to luſt wickedly was in mans power once, which becauſe through his owne fault hee loſt, the not fulfilling of that commaundement, may iuſtly bee layde to his charge for ſinne. Thirdly, I thus proue concupiſcence to be ſinne: Not to louelove the Lorde our God, with all our heart, Luke. 10.27with all our ſoule, with all our ſtrength, and with all our thought, is ſinne. But to luſt, is to faile in this louelove.Auguſt. de perfect. iuſtitiae. cont. celeſt. For if the heart conſent not, yet at the leaſt the thought by this concupiſcence is hindered from this perfection of louelove, therefore concupiſcence is ſinne. Againe,De Auguſt. gratiae li. 4. Cap. 2. Li. 2. Diſt. 3… Originall ſinne, is ſinne properly ſo called, as maiſter Bellarmine confeſſeth: But Concupiſcence is originall ſinne, as the maiſter of Sentences affirmeth, therefore concupiſcence is ſinne, properly ſo called. Againe, whatſoeuer maketh vsus hated of God is ſinne. Andrad. Orthod. Explic. lib. 3. But concupiſcence maketh vsus hated of God, Bellar. de Amiſſ. gratiae, lib. 5. cap. 13: therefore concupiſcence is ſinne. And thus much briefly, to proue concupiſcence not onelyonly to be called, but indeed to be ſinne. But what need I ſtand ſo much herevpon? If the church of Rome ment that the light of the truth ſhould ſhine vntounto men, ſhe would neuer caſt theſe miſts before their eyes, thus to contend about tearmes and wordes. For themſelues doe aſcribe vntounto concupiſcence, both the nature, and the effects of ſinne, when they ſay itDe Amiſſ. gratiae. li. 5. cap. 13 … . is vice, it is truly euill, bCan 14.it is vnlawful, condemned, and hated of God, & that Andrad. ſaith, ſin only can worke. For all this M. Bellarmine affirmeth of concupiſcence,cCap. 13. Orthod. explic. li. 3. and many ſuch like things, which whether they may be affirmed of any thing but ſinne, let maiſter Bellarmine and his fauourites well conſider. But I for my part doe thinke, I may truely conclude, and boldly affirme, ſeeing the Apoſtle ſo often calleth it ſinne, without any expounding of himſelfe to ſpeake vnproperty, ſeeing it rebelleth agaynſt the lawe of the minde, and maketh ſuch a want in the louelove of God, that in this and ſuch like reſpects, concupiſcence is ſinne properly ſo called, whatſoeuer the Councell of Trent decree to the contrarie.Seſſ. 5. can. 5