The Sum of Christian Religion, Catechism · Part 1 · sin · Subsection 3
3. How many kinds of ſins there are.
There be five principall diviſions of ſin.
THe firſt diviſion is this; All ſin is either Originall or Actuall. This diſtinction is expreſſed Rom. 5.14. and 7.20. and 9.11.
OF ORIGINALL SIN.
ORiginall ſinne is the guilt of all mankind, What Originall ſ…n is.by reaſon of the fall of our firſt Parents, and a privation of the knowledge of God and his will in our mind, and of all inclination to obey God with our will and heart; and of the contrary, in theſe there remaineth a wicked inclination to thoſe things which God forbiddeth, and backwardneſſe in thoſe things which he commandeth, enſuing upon the fall of our first Parents, and derived from them unto all their poſterity, and ſo corrupting their whole nature, that all by reaſon of this corruption are become guilty of the everlasting anger of God, neither can they doe any thing pleaſing and acceptable to God, Rom. 5.14. Pſal 51.5. Originall ſin containeth two things.except remiſsion be granted for the Sonne of God the Mediatour, and a renewing of their nature by the holy Ghost. Of this ſinne it is ſaid, Death reigned even over them alſo that ſinned not after the like manner of the tranſgreſsion of Adam. In ſin hath my mother conceived mee. Originall ſinne then containeth two things: Guilt of eternall damnation.The guilt of eternall damnation for the ſinne of our firſt Parents. Corrupt…on of mans whole nature.The corruption of mans whole nature after the fall. Of both theſe Paul ſaith, By one man ſinne entred into the world, Rom. 5.12.and death by ſinne; and ſo death went over all men, foraſmuch as all men have ſinned. The vulgar definition paſſing under Anſelmus his name, containeth the ſame in effect with this our definition, ſave that it more obſcurely thus propoundeth it: Originall ſinne is a want of originall righteouſneſſe which ſhould be in us: Anſelm's definition of originall ſin.For originall righteouſneſſe was not onelyonly a conformity of our nature with the Law of God, but alſo it comprehendeth in it Gods acceptation and approbation of this righteouſneſſe. Now by the fall of man, in ſtead of conformity, there ſucceeded in mans nature deformity and corruption; and guiltineſſe, in ſtead of approbation. Such is that definition alſo of Hugo Cardinall: Originall ſin as that which we draw from our birth, Hugo Cardinall his definition.through ignorance in our underſtanding, and concupiſcence in our fleſh.
The errour of the Pelagians and Anabaptiſts in the doctrine of originall ſin.Againſt this doctrine of Originall ſin in times paſt did the Pelagians ſtrive, as at this day the Anabaptiſts doe, denying that there is any Originall ſin, becauſe that neither the poſterity are guilty by reaſon of the firſt Parents fall; neither is ſin derived into them from their anceſtors by propagation, but every one ſinneth, and becometh faulty by imitation onelyonly of the firſt Parents. Theſe Pelagians Saint Auguſtine hath confuted in many bookes.
Others grant, that all became faulty by reaſon of the fall of our firſt Parents; but they deny that ſuch corruption was bred in us, as might deſerve condemnation: for, the defects, as they think, with which we are borne, are no ſin. But againſt theſe Sectaries and Schiſmaticks wee are to hold theſe foure Theoremes or Poſitions: 1. That all mankind is held guilty of Gods everlaſting wrath, Foure Theſes of the doctrine of originall ſin. Foure proofes ſhewing that originall ſin is derived by nature unto poſterity.for the diſobedience of our firſt Parents. 2. That there are in us, beſides this guilt, defects and inclinations repugnant to the Law of God, even from the houre of our birth. 3. That theſe defects and inclinations are ſins, and deſerve the eternall wrath of God. 4. That theſe evils are derived not by imitation, but by the propagation of a corrupt nature from our firſt Parents unto all their posterity, except Chriſt only. The firſt, ſecond, and third are ſufficiently confirmed in that which hath already been ſpoken.
The fourth is thus proved: Teſtimony of Scripture. Eph…ſ. 2.3. Rom. 5.18, 19. Job 14.4. Pſal 51.5. John 3.5.By teſtimonies of Scripture; Wee are by nature the children of wrath, as well as others. By the offence of one the fault came upon all men to condemnation. By one mans diſobedience many were made ſinners. Who can bring a cleane thing out of filthineſſe? I was borne in wickedneſſe. Except a man be borne of water and of the ſpirit, hee cannot enter into the Kingdome of God. Death of Infants. Iſa. 48.8. Gen. 8.21. De bono mortis, cap. 11.Infants dye, and are to be baptiſed; therefore they have ſin: But they cannot as yet ſin by imitation. It muſt needs be then that ſin is bred in them. Whence it is ſaid: I called thee a tranſgreſſour from the womb. The heart of man is evill from his youth. And Ambroſe ſaith; Who is just in the ſight of God, whereas an infant of a day old cannot be cleere from ſinne? Every thing which is borne carrieth with it the nature of that which bare it,3 Community or participation of nature between parents and children. as touching the ſubſtance and accidents proper to that ſpeciall kind: But wee are all born of corrupt and guilty Parents: We therefore all draw by nature in our birth their corruption and guilt. From the double grace of Chriſts death; Juſtification and Regeneration.By the death of Chriſt, who is the ſecond Adam, we receive a double grace, Juſtification, and Regeneration: therefore it followeth, that out of the firſt Adam there iſſued and flowed a double evill, the guilt, I meane, and corruption of our nature; otherwiſe wee had not ſtood in need of a double grace and remedy.
The Pelagians objection.1. Object. If ſinne be propagated from the Parents unto their poſterity, it paſſeth to the off-ſpring, either by their body, or by their ſoule. Not by the body, becauſe that is beſtiall, and unreaſonable; nor by the ſoule, becauſe that is not derived by deduction out of the ſoule of the Parents, whereas it is a ſpirituall ſubſtance, which may not be ſevered into parts; neither is it created corrupt by God, whereas God is not the authour of ſin: Wherefore certainly originall ſinne paſſeth not by nature from the Parents unto the children. 1. Anſw. We deny the Major: becauſe the ſoule, being created by God pure and undefiled, may draw naughtineſſe and corruption from the body, though it be brutiſh, into which it is infuſed. Neither is it abſurd to ſay, that the evill diſpoſed temperature of the body is an unfit inſtrument for the good actions of the ſoule, and corrupteth the ſoule, not being eſtabliſhed in her righteouſneſſe; ſo that it preſently falleth from her integrity as ſoone as it is infuſed and united unto the body: 2. Anſw. We likewiſe deny the conſequence and coherence of the Major, becauſe in it there is not made a ſufficient account and reckoning of the parts by which Originall ſin paſſeth: For it paſſeth neither by the body, nor by the ſoule, but by the offence of our Parents, in regard whereof God, even whileſt hee createth mans ſoule, bereaveth it of Originall righteouſneſſe, and other ſuch like gifts, which hee gave on that condition to our firſt Parents, that they ſhould continue, or loſe them to poſterity, according as they themſelves either kept, or loſt them. Neither is God in ſo doing either unjuſt, or the cauſe of ſin: for this privation or want of righteouſneſſe is in reſpect of God, which inflicteth it for the offence of our firſt Parents, no ſinne, but a moſt juſt puniſhment: although in reſpect of the Parents, which draw it unto themſelves and their poſterity, it be a ſinne. Wherefore, if the whole Major be laid downe thus, Originall ſinne paſſeth unto poſterity either by the Body, or by the Soule, or by the Sinne of Parents, and merit of this privation of righteouſneſſe; If the Major, I ſay, be thus propoſed, the fault of the Argument is ſoon eſpied: for, as Originall ſinne firſt ſprung in our Parents by their offence; ſo by the ſame it is conveighed unto poſterity.
This is not that little chinke of which the Schoolmen ſo doubtfully diſpute, to wit, of the deduction of our ſoule from our ſinfull Parents, and of the pollution of the ſoule by meanes of the body coupled therewith; but this is that wide gate, by which originall ſinne violently ruſheth into our nature, as Paul witneſſeth, By one mans diſobedience many were made ſinners. Repli. 1. The privation or want of originall righteouſneſſe is ſinne: Rom. 5.19.But God inflicteth this puniſhment of privation, creating our ſoule in us bereft of thoſe gifts, which otherwiſe he would have endowed it withall, if Adam had not ſinned: Therefore herein God is the authour of ſinne. Anſw. There is in the Major a fallacy of Accident. This privation is ſinne in reſpect of Adam and us, ſith that by his and our fault with might and maine we pull it unto us, and greedily receive it; for that the creature ſhould be deſtitute of righteouſneſſe and conformity with God, it is repugnant to the Law, and is ſinne: But in reſpect of God, it is a moſt just puniſhment of Adams and our diſobedience, agreeable unto nature and the Law of God. Repli. 2. Yea, but God ought not to puniſh Adams offence with ſuch a puniſhment, whereby he knew the deſtruction of all mankind would follow and enſue. Anſw. Yea rather let Gods juſtice be ſatisfied, and let the whole world periſh and come to nought. It behoved God, in regard of his exact juſtice and truth, to take vengeance in this ſort on the pride of man; becauſe the offending and diſpleaſing of the higheſt good merited the moſt extreme puniſhment, that is, the eternall deſtruction of the creature; and God hath ſaid, Thou ſhalt die the death. Now it is of his free mercy that out of this generall ruine he ſaveth ſome, I meane the Elect through Chriſt.
Object. 2. The deſiring of their proper objects is naturally incident to each faculty and appetite: Therefore it is no ſinne. Anſw. The ordinate deſires of their objects, which God appointed them, are no ſins; but the inordinate, and ſuch as are againſt the Law, they are ſinnes: For ſimply or meerly to deſire, is of it ſelfe no ſinne; and the appetite or deſire is good, becauſe it is naturall: but to deſire contrary to the Law, this is ſinne.
Object. 3. Originall ſinne is taken away from the Saints of God: Therefore they cannot derive it unto their posterity. Anſw. We anſwer to this Antecedent, that originall ſinne is taken away from the Saints of God, as concerning the guilt of it, which is remitted unto them by Chriſt: but yet, as concerning the pure eſſence thereof, that is, as it is a ſinne repugnant to the Law, ſo it remaineth in them. For although they be withall regenerated by the holy Ghoſt, unto whomſoever their ſinne is forgiven; yet that renewing is not perfected in this life. Wherefore the godly alſo doe derive ſuch a corrupt nature to their poſterity as themſelves have. Repli. That which the Parents themſelves have not, they cannot derive unto their poſterity: But the guilt of Originall ſinne is taken away from regenerate Parents: Unrighteouſneſſe and damnation from our Parents, but righteouſnes by the grace of Chriſt.Therefore at leaſt the guilt is not derived. Anſw. We muſt diſtinguiſh of the Major. The Parents indeed conveigh not that to their poſterity which by nature they have not. But they are freed from the guilt of ſinne, not by nature, but by the grace and benefit of Chriſt. Wherefore Parents by nature derive unto their poſterity, not righteouſneſſe, which is freely imputed; but unrighteouſneſſe and damnation, unto which themſelves by nature are ſubject. And the cauſe why they derive their guilt unto them,Why the parents righteouſneſſe is not derived unto their children. and not their righteouſneſſe, is this: Becauſe their poſterity are not borne of them according to grace, but according to nature; neither is grace and juſtification tied to carnall propagation, but to the moſt free election of God. Examples hereof wee have Jacob and Eſau, &c.
Auſtin illuſtrateth this point by two ſimilitudes: the one is of the graines of corn, which though they are ſown, purged by threſhing from their ſtalke, chaffe, beard, and eare; yet ſpring againe from out of the earth with all theſe: and this cometh to paſſe, becauſe the purging is not naturall to the graine, but is the work of mans induſtry. The other is of a circumciſed father, who though himſelfe have no fore-skin; yet he begetteth a ſon with a fore-skin: and this cometh to paſſe, becauſe Circumciſion was not by nature in the father, but by the Covenant.
Object. 4. If the root be holy, the branches alſo are holy: Rom. 11.16.Therefore the children of the Saints are holy, and without originall ſinne. Anſw. Here is committed a fallacy of ambiguity: for holineſſe in this place ſignifieth not a freedome from ſinne, or integrity and uprightneſſe of nature; but that prerogative and priviledge of Abrahams poſterity, whereby God, for his league made with Abraham, had appointed alwayes to convert ſome of his poſterity, and to endow them with true and inward holineſſe; and becauſe all the poſterity of Abraham had obtained the right and title of the externall Church.
Object. 5. Your children are holy: Therefore without originall ſinne. 1 Cor. 7.14.Anſw. This is a fallacy drawne from the abuſe of a common manner of ſpeech. They are holy, not that all the children of holy men are regenerate, or have holineſs from carnall propagation: for it is ſaid, When they had neither done good nor evill, I have loved Jacob, Rom. 9.11, 13.and have hated Eſau: but the children of the godly are holy, in reſpect of the externall fellowſhip of the Church; that is to ſay, they are to be counted for Members or Citizens of the Church, and ſo alſo for the choſen and ſanctified of God, except themſelves, when they come to age, declare themſelves to be others by their unbeliefe and impiety.
Object. 6. They are more miſerable unto whom the ſins of all their anceſtors are derived, then they unto whom have ſtretched but the ſins of ſome of their anceſtors: But if ſin paſſe from the Parents unto the children, then unto the lateſt of their poſterity come the ſins of all the anceſtors; unto the former only their ſins that lived before them: So then the latter are more miſerable then all the reſt, which would be abſurd, and not agreeable to the juſtice of God. Anſw. 1. It were not abſurd, although God would puniſh more heavily, and more forſake the latter of the poſterity then the former: For how many more ſins are committed and heaped up by mankind, ſo much the more vehemently is his wrath kindled, and the puniſhment is more aggravated: whereupon are thoſe ſayings; The wickedneſſe of the Amorites is not yet full. Gen. 15.16. Mat. 23.35.That upon you may come all the righteous bloud, &c. Anſw. 2. We deny alſo the Minor: For although God ſuffer originall ſin, that is, the corruption and guilt of nature to paſſe unto all poſterity; yet, together with this, he of his meer mercy doth ſet bounds and limits for ſinne, that the poſterity may not alwaies pay for the actuall ſins of their anceſtors, or imitate them, and that it may not be of neceſſity that the children of evill Parents ſhould be evill, or worſe, or more miſerable then their Parents.
Object. 7. The ſonne ſhall not beare the iniquity of the father: Ezek. 18, 20.Therefore it is injuſtice, that Adams posterity ſhould beare the puniſhment of the ſin of Adam. Anſ. True it is, the ſon ſhall not beare the iniquity of the father, or ſhall not ſatisfie for his fathers miſ-doing, but with this condition; If himſelfe approve not, or fall not into the ſame, but diſliketh and avoideth it: But wee juſtly beare the ſinne of Adam;Foure cauſes for which Adams poſterity abideth the puniſhment of his ſin. 1. Becauſe wee all approve of the offence, and imitate the ſame. 2. Becauſe the fault is ſo Adams, that it alſo becometh ours: for wee were all in Adam when hee ſinned; and therefore, as the Apoſtle witneſſeth, We all ſinned in him. 3. Whereas Adams whole nature was guilty, and wee, as a part of him, proceed out of his ſubstance and maſſe, Rom 5.19.we cannot but be guilty alſo our ſelves. 4. Becauſe Adam received the gifts of God to be imparted unto us on that condition, if himſelfe did retaine them: or loſe them unto us, if himſelfe loſt them. Whereas then Adam loſt them he loſt them not only in himſelf, but in all his poſterity alſo.
Object. 8. All ſin is committed with the will; but Infants want will: Therefore they commit no ſin. Anſw. 1. We grant this argument, if it proceed on actuall ſin, not on originall, which is the corruption of nature. Anſ. 2. We deny the Minor, becauſe Infants want not the faculty and power of will; and though in act they will not ſin, yet they will it by inclination. Repli. on the firſt anſwer. The corruption and defects of nature rather deſerve pardon and commiſeration, then puniſhment and reprehenſion, as Ariſtotle testifieth in theſe words: foreign. Eth. 3. cap. 5.No man reprehendeth the defects of nature; but originall ſin is a defect of nature: Therefore it deſerveth not puniſhment. Anſw. The Major is currant in ſuch defects of nature as are gotten not by negligence or miſdemeanour; as, if a man become blind, either by nature, or by ſome diſeaſe, or ſtroke, he is rather to be pitied for it, then upbraided: But ſuch defects as are procured by ſome miſdemeanour,foreign. as originall ſinne was; theſe all men worthily reprove, as Ariſtotle himſelfe there addeth: But every man checks ſuch a one as becometh blinde through wine-bibbing, or any other miſ-behaviour. And thus much touching originall ſinne.
Of actuall ſin, and the reſt of the diſtinctions of ſin, and of the cauſes, and effects of ſin.
What actuall ſin is.ACtuall ſin is every inward and outward action which was repugnant to the Law of God, as well in the underſtanding, will, and heart, as in outward actions: and the omitting of thoſe things which the Law commandeth; as to thinke, to will, to follow, and to doe evill; or not to know, not to will, to flye, to omit that which is good. Hitherto belongeth that diviſion into ſins of commiſsion or fact, and ſins of omiſsion.
The ſecond diviſion of ſin.
THe ſecond diviſion of ſin is thus:Reigning ſin. There is reigning ſin, and ſin not reigning. Reigning ſin is that in which the ſinner maketh no reſistance by the grace of the holy Spirit, and is therefore ſubject to everlaſting death, unleſſe he repent, and purchaſe pardon by the death of Chriſt. Or, ſin reigning is all ſin which is repented of, and which is not reſiſted by the grace of the holy Spirit; and for which, not onelyonly according to the order of Gods juſtice, but alſo for the thing it ſelfe, he is guilty of eternall puniſhment who hath it. Of this it is ſaid,Rom. 6.12. 1 John 3.8. Let not ſin reigne in your mortall bodies. Alſo, He that committeth ſin, that is to ſay, he which of purpoſe ſinneth, and delighteth therein, is of the Divell; where John ſpeaketh of Reigning ſin. It is called Reigning: 1. Becauſe we pamper it, and become ſlaves unto it. Two cauſes why reigning ſin is ſo called.2. Becauſe it hath rule over man, and maketh him guilty of eternall damnation.
Such are all ſins in the unregenerate, and ſome alſo in the regenerate; as errours in the foundation of faith, and ſlidings and fallings againſt their conſcience, wherewith a ſure confidence of remiſſion of ſins, and true and lively comfort cannot conſiſt, unleſſe they repent: for that they very regenerate may run head long into reigning ſin, the dolefull falls of thoſe moſt holy men, Aaron and David, doe ſufficiently declare.Sin not reigning. Sin not reigning is that which the ſinner reſiſteth by the grace of the holy Spirit, and is therefore exempt from eternall death, becauſe he repenteth, and obtaineth remiſsion by Chriſt. Such kind of ſins are all the defects, inclinations, wicked deſires, and many ſins of ignorance, omiſſion, and infirmity, which remaine in the faithfull, as long as they are in this life; which notwithſtanding they acknowledge, bewaile, and hate in themſelves, yea they reſiſt them, and pray daily that they may be forgiven them through Chriſt their Mediatour, ſaying, Forgive us our debts: and therefore in theſe they hold faſt and imbrace faith and conſolation in their Saviour and Redeemer. If we ſay wee have no ſin, we deceive our ſelves, 1 John 1.8. Rom. 7.17. Rom. 8.1. Pſal. 19.12.and there is no truth in us. It is no more I that doe it, but the ſin that dwelleth in me. There is no condemnation to them that are in Christ Jeſus, which walk after the Spirit. Who can tell how oft hee offendeth? Lord, cleanſe thou me from my ſecret faults. That vulgar diſtinction of ſinne into Mortall and Veniall ſin, may be reduced unto this diſtinction of Reigning, Mortall and Viniall ſin.and not reigning ſin: For although all ſin in his proper nature be Mortall, that is, deſerveth everlaſting death; yet Reigning ſin may moſt fitly ſo be called, wherein whoſoever perſevereth, finally periſheth. Now it becometh Veniall, that is to ſay, it effecteth not everlaſting death, when in the regenerate reſiſting it by the grace of Chriſt it waxeth not reigning: not that of it ſelfe it deſerveth remiſſion, or that it is not worthy of puniſhment; but becauſe it is by grace through Chriſts ſatisfaction pardoned unto them that beleeve, and is not imputed to them unto condemnation: according as it is ſaid,Rom. 8.…. There is no condemnation to them which are in Christ Jeſus, &c. And in this ſenſe the diſtinction of Mortall and Veniall ſin may be retained; but by no meanes in that ſenſe in which it is uſed of the Popes Favourites: as,What the Papiſts take Mortall and Veniall ſin to be. if that were Mortall ſinne, which for the grievouſneſſe thereof deſerveth eternall death; that Veniall, which for the lightneſſe thereof deſerveth not eternall death at Gods hands, but ſome temporall puniſhment onelyonly. I had rather, in ſtead of Mortall and Veniall ſin, uſe the names of Reigning and Not reigning ſin: Why the names of Mortall and Veniall ſin are impertinent, and to be rejected.1. Becauſe the names of Mortall and Veniall ſin are obſcure and doubtfull: For all ſins are Mortall; and John alſo calleth Mortall ſin, or ſin to death, the ſin againſt the holy Ghoſt. 2. Becauſe the Scripture uſeth not theſe termes, eſpecially the name of Veniall ſin. 3. Becauſe of the errours of the Papiſts, who terme Veniall ſins thoſe which are light, and deſerve not eternall paines: whereas the Scripture ſaith. Curſed is every one that bideth not in all, &c. Deut. 27.26. James 2.10. Rom. 6.23.He which faileth in one point, is guilty of all. The wages of ſin is death. Whoſoever ſhall break one of theſe least commandements, and teach men ſo, he ſhall be called the leaſt in the Kingdome of Heaven. In a word, every ſin is in his owne nature Mortall, to wit, it deſerveth everlaſting death; but it is made Veniall, that is, it accompliſheth not death eternall in the regenerate, by grace through Chriſt.
Object. 1. But the Elect fall not from grace. Anſw. Finally they doe not: But they who ſin mortally, and doe not repent, periſh. This falleth not to the Elect, that they ſhould fall finally; but before the end, they fall eaſily and often.
Object. 2. The will of God is unchangeable; but hee will the ſalvation of the Elect: Therefore it is unchangeable. Anſw. I grant that it is true, concerning the purpoſe and counſell of God, but not concerning our affiance, which we have of the remiſſion of ſins: for our comfort ſtandeth not together with errours, which are contrary to the foundation, and with ſinne committed againſt our conſciences. For then are wee ſaid to have remiſsion of our ſinnes, when wee apply theſe benefits to our ſelves. Now in Christ Jeſus ye which once were farre off, are made neere by the the bloud of Chriſt. Epheſ. 2.13. Hoſea 2.23.I will ſay to them which were not my people, Thou art my people: And they ſhall ſay, Thou art my God.
The Elect may ſin againſt their conſciences, yet not to death.Object. 3. Hee that is borne of God, ſinneth not: Therefore the regenerate ſinne not. Anſw. 1. He ſinneth not to death: For the Elect do not wholly forſake God, albeit they ſinne againſt their conſciences; but they retaine ſtill ſome beginning of true godlineſſe, by which, as by ſparkles, they are ſtirred again to repentance: as David, Peter, and others. 2. He ſinneth not as he is regenerated: but he ſinneth as long as he abideth in this life, ſinne not reigning in him, and yet ſometimes reigning too, as he is not regenerated by the Spirit of God, but is as yet carnall:Regeneration but begun in this I…fe. For regeneration, or the renuing of us to the image of God, is not perfected in an inſtant, but is begun onelyonly in this life, and in the life to come is at length finiſhed. For ſo doth John himſelfe pronounce of himſelfe, and all the Saints in this life:1 Epiſt. cap. 1. If we ſay that we have no ſin, we deceive our ſelves, and the truth is not in us. If we acknowledge our ſins, he is faithfull and just to forgive us our ſins, and to cleanſe us from all unrighteouſneſſe. This is therefore the meaning of John, that the regenerate indeed doe ſinne, but yet not ſo, that they make much of their ſinne, or doe ſo at any time yeeld and aſſent to evill deſires, that they caſt away all love of godlineſſe, and repent not: For alwaies in the regenerate there remaineth ſome remnant of a regenerate nature, which cauſeth either a ſtrife againſt ſin, or elſe true repentance: that is, it ſuffereth them not to ſin to death, or everlaſting deſtruction, or wholly to forſake God. And this conſolation ſo long they enjoy, as they know themſelves to be regenerated, that is, as they keep faith and a good conſcience.
Object. 4.1 John 3.9. 1 Pet. 1.23. It is ſaid, His ſeed remaineth in him, neither can he ſin, becauſe hee is borne of God. And, being borne anew, not of mortall ſeed, but of immortall, by the word of God, who liveth and endureth for ever. If therefore the ſeed of Gods word never dieth in them that are borne anew, they ever remaine regenerate, and ever retaine grace, neither ever fall into reigning ſin. The regenerate in this life may, and doe oftentimes loſe the grace of God in part, but not in whole.Anſw. 1. The regenerate may loſe, and doe often loſe grace and the holy Spirit, as concerning ſome gifts, ſometimes mo, ſometimes fewer; although they loſe it not, if we reſpect all the gifts: For there abideth in them ſome beginning or print of true faith and converſion, which although when they yeeld to evill inclinations or deſires, it is ſo oppreſſed and darkened, that it neither can be knowne of others, neither confirme them of the grace of God, and their own ſalvation for the preſent; yet it ſuffereth them not wholly to forſake God and the knowne truth, and to caſt away their purpoſe of embracing by faith the merit of the Son of God.Pſal. 51.10, 12. So David prayeth, Create in mee a cleane heart, O God, and renew a right ſpirit within mee. Againe, Reſtore me to the joy of thy ſalvation. He had loſt therefore cleanneſſe of heart, rightneſſe and newneſſe of ſpirit, and the joy of ſalvation, which he beggeth of God to be reſtored unto him; and yet did he not wholly want them: for otherwiſe he would not have asked, neither would he have looked for from God this renewing and reſtoring. 2. The ſeed of God, that is, the word of God, working true faith and converſion in the Elect, abideth, and dyeth not in the regenerate, as concerning their converſion and finall perſeverance, how ever they fall often grievouſly before their end:1 John 2.19. If they had been of us, they would have continued with us.
Object. 5.Mat. 7.17. Man in this life is not ſimply good; and therefore his works are not alwaies good. A good tree cannot bring forth evill fruit. Anſw. It cannot, as it is good: For, if it be ſimply good, all the fruit thereof is good; which ſhall come ſo to paſs in the life to come: But if it be partly good, and partly evill, ſuch is the fruit alſo; which we have triall and experience of in this life.
Heretofore it hath been ſaid,All ſins mortall in their own nature, but pardonable by the grace of God. Pſal. 32.5. Pro. 24.16. That all ſins are in their owne nature mortall. Againſt this ſentence ſome oppoſe that which is ſaid, I will confeſſe my wickedneſſe unto the Lord, and thou forgaveſt the puniſhment of my ſin. And A just man falleth ſeven times, and riſeth againe. Whence they gather, that there are ſome ſinnes, the committers whereof continue ſtill juſt; and therefore deſerve 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 ſin: For it is true indeed, that there are many ſins, for which the Saints doe not loſe holi…ſſe and righteouſneſſe, neither become obnoxious to the wrath of God. But this cometh to paſſe, not by the ſmalneſſe, or nature of the ſin, whatſoever it be, but by the grace of God, who doth not impute, neither will puniſh with eternall death thoſe ſins, which yet in their owne nature deſerved it. This doth the Prophet moſt evidently ſhew in the ſame Pſalme,Pſal. 143.2. when he ſaith, Bleſſed is he whoſe wickedneſſe is forgiven. Enter not into judgement with thy ſervant: for in thy ſight ſhall none that liveth be justified.
Object. 2.Mat. 5.22. It is ſaid Whoſoever is angry with his brother unadviſedly, ſhall be culpable of judgement. And whoſoever ſaith unto his brother, Racha, ſhall be worthy to be puniſhed by the Councell. And whoſoever ſhall ſay, Foole, ſhall be worthy to be puniſhed with hell fire. Whence they conclude, Seeing Chriſt himſelfe maketh degrees of puniſhments and ſins, ſo that of theſe former, hee threatneth hell fire but unto the third onelyonly: therefore there are ſome ſins ſmaller then thoſe which deſerve eternall puniſhment. But the anſwer unto this is manifeſt out of the words themſelves: which is, that Chriſt doth not ſpeak of civill judgements and puniſhments, when he mentioneth Judgement and a Councell: For he doth not here ſpeak of the civill order, but diſputeth againſt the corruptions of the Phariſees, concerning the true meaning of Gods Law; and concerning the judgement of God againſt both inward and outward ſins: For neither can, nor ought to be puniſhed by the Magiſtrate with corporall puniſhment; either ſuch geſtures, as ſignifie ſome bitterneſſe or contempt; or bad affections, if they have not accompanying them an endevour to doe any man injury. Now, whereas in the third place hee nameth hell fire, hee doth not exempt the other two kinds of ſin from eternall puniſhments, but ſignifieth that the third ſhall receive a ſharper puniſh…nt at Gods hand then the other.
Object. 3. It is ſaid, Every ſin and blaſphemy ſhall be forgiven unto men, Mat. 12.31.but the blaſphemy againſt the holy Ghoſt ſhall not be forgiven unto men, neither in this world, nor in the world to come. Hence they will gather, That ſome ſinnes are forgiven in this world, ſome in the world to come, that is, in Purgatory; and ſome are never forgiven: of which theſe be Mortall, but the others Veniall in their owne nature. Anſw. 1. But, Neither here, neither elſe-where doth Chriſt teach, that ſome ſins are forgiven in the world to come. Sins are remitted in this world only.For that all other ſins are forgiven not in the world to come, but in this world, both Chriſt ſignifieth in this place, and the Scripture elſe-where teacheth, becauſe it is certain, that ſins are not remitted, but only to thoſe who repent:No ſin which may not be remitted, except the ſin againſt the holy Ghoſt. But hee denieth that the ſinne againſt the holy Ghoſt is remitted, either in this world, or in the world to come, that he might more ſignificantly expreſſe the deniall of pardon to it. 2. Whether they ſay forgiveneſſe to be in this world, or in the world to come; yet this ſtandeth immoveable, that it cometh not of the nature or corruption of the ſin, but of free mercy for Chriſts ſake. And if every ſinne be ſo grievous, that it could not be purged, but by the bloud of the Son of God; then doubtleſſe they doe great deſpite and contumely unto that bloud, who ſo extenuate any ſin, as to deny that it deſerveth eternall puniſhment, unto which the death of the Son of God is equivalent. 3. Even by their owne confeſſion, there are many mortall ſins, which notwithſtanding are forgiven in this life. Wherefore, either they muſt make all theſe to be even in their owne nature Veniall, or they will never prove out of this place, that the …nalneſſe of the ſin is the cauſe of forgiveneſſe.
Object. 4. It is ſaid, The wrath of God is revealed from heaven againſt all ungodlineſſe. Rom. 1.17.And, Know yee not, that the unrighteous ſhall not inherit the Kingdome of God? 1 Cor. 6.….Out of theſe and the like places they gather, that ſeeing they are mortall ſins which ſhut men out of the Kingdome of God, and all ſins do not ſo: therefore there are ſome ſins, which in their owne nature are not mortall. But they conclude more then followeth by force of reaſon: For that ſome ſins are Veniall; there is no doubt;All ſins ſhut men out of the Kingdome of God, were they not remitted by the grace of God. 1 Cor. 3.15. but that cometh by grace remitting thoſe ſins, which, without remiſſion, would ſhut men doubtleſſe from the Kingdome of God.
Object. 5. It is ſaid, If any mans work burne, he ſhall loſe; but he ſhall be ſafe himſelfe, nevertheleſſe, yet as it were by fire: Therefore ſay they, ſome ſins 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 pardon, which befalleth to thoſe who hold the foundation, which is Chriſt: For, to build on the foundation wood and ſtubble (that is, to patch the Word of God with unneceſſary queſtions, humane opinions and traditions, which often are occaſions of Schiſmes in the Church, and often of Idolatry and errors) it is not ſo light a ſin as they deem it who doit, but deſerveth eternall malediction, except remiſſion be made by the Son of God, as it is declared in the Revelation, Chap. 22.
Object. 6. It is ſaid, A high Prieſt taken from among men is bound to offer for ſinnes, Heb 5.1.as well for his owne part, as for the peoples. Anſ. This place ſheweth, that the ſins of the Prieſt are not Veniall by themſelves, or of their owne nature, but for the ſacrifice of Chriſt, which was ſignified by the typicall ſacrifices: and therefore it quite and cleane overthroweth the opinion of our adverſaries. For, if all ſins even of a righteous Prieſt are in the ſight of God ſo great, that they cannot be purged, but by the death of the Son of God; it neceſſarily followeth, that they of their owne nature deſerved everlaſting death.
Ob. 7. It is ſaid, When luſt hath conceived, it bringeth forth ſin; Jam. 1.15.and ſin when it is fini…ed bringeth forth death. Here, ſay they, James ſaith, that there is one ſin finiſhed, when as the will upon deliberation conſenteth to evill lust: another not finiſhed, when a man ſinneth without deliberation) and to ſin finiſhed he aſcribeth, that it bringeth forth death. We anſwer, that the conſequence of this is not o… force, becauſe that a property which belongeth to divers kinds, when it is aſcribed to one kind, it followeth not thereof, that it is to be removed from the other.Actuall ſin is an effect of Originall ſin, and a cauſe of death; which though purchaſed by Originall, yet is aggravated by Actuall. For S. James diſtinguiſheth the kinds or degrees of ſins, Originall and Actuall: and ſaith, that death followeth after Actuall; not as if death did not follow after Originall, but becauſe that actuall is a middle between Originall ſin and death, as a cauſe of this, and an effect of that, and doth aggravate death or puniſhment, which already was purchaſed by Originall ſin. Neither doth he chiefly ſpeak of the degrees of puniſhments, but of the cauſe and originall of them to be ſought in the corruption of our owne nature.
Object. 8. It is ſaid,Jam. 3.2. In many things we ſin all. Hence our adverſaries will prove. That the ſins of the juſt are Veniall, becauſe they fall 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 juſt, who by faith retain or receive righteouſneſſe, are Veniall, not of their owne nature, but by grace.
Gods juſtice is not at variance with his mercy, though it judge the leaſt ſin worthy of eternall death.Object. 9. God is not cruell, but mercifull, n…her light in his love, but conſtant: Wherefore he doth not for every light ſin judge a man worthy of eternall puniſhments. Anſw. But they imagine, that the judgement of God concerning ſinne is at variance with his mercy: which two are not at variance, but do very well agree: For God is in ſuch wiſe mercifull, as he is alſo juſt. Now the juſtice of God requireth that hee judge all, even the leaſt offence and contempt of his majeſty, worthy of eternall damnation. This judgement againſt every ſin, the mercy and conſtancy of Gods love doth not take away; but for the ſhewing and declaring thereof it is ſufficient, that hee rejoyceth not at the deſtruction of them that periſh, and that for teſtimony thereof, he inviteth all to repentance, and forgiveth them who repent their ſins, which by themſelves were worthy of everlaſting death: that is, hee puniſheth them, and cauſeth ſatisfaction for them not in the ſinners, but in his owne Son ſent to take fleſh, by puniſhment anſwering and ſatisfying his juſtice.
Object. 10. It is ſaid,Mat. 5.19. Whoſoever ſhall break one of theſe leaſt commandements, and teach men ſo, he ſhall be called the leaſt in the Kingdome of Heaven. This they interpret after this ſort, That he, who both by ſin and teaching doth againſt the Law, is fallen from the Kingdome of God; and not he, who in teaching ſubſcribeth to the Law, although ſometimes he doth a little contrary to that he teacheth. But the oppoſition or contrariety which Chriſt addeth, But whoſoever ſhall obſerve and teach them, the ſame ſhall be called great in the Kingdome of God, doth ſhew, that Chriſt in the former part of the ſpeech doth underſtand thoſe who breake, that is, violate the Law which they teach: ſo that the meaning is, Although one teach well, and yet violate one of theſe commandements, which the Phariſees terme the leaſt, that is, of the commandements of the Decalogue; hee ſhall find theſe commandements ſo not to be the leaſt, but the greateſt, as himſelfe thereby ſhall become the leaſt, that is, in no place in the Kingdome of God. Albeit it be granted unto them, that in the words of Chriſt, to teach ſo, is the ſame, that to teach contrary to the Law; yet can it not at all be gathered thence, that they alone ſhall be the leaſt in the Kingdome of God, who by teaching and ſinning break the Law, and not they alſo, who by ſinning only, and not teaching,Chriſt calleth them the leaſt, not as in his owne judgement, but as in the judgement of the Phariſees: and ſo he imitateth them in thus ſpeaking. tranſgreſſe it. The firſt reaſon is in the very words of Chriſt: becauſe he calleth thoſe commandements the leaſt, by a figure of ſpeech called Imitation, which are the greateſt; and the breach whereof, whether it be committed in deed, or in doctrine, or in both, God judgeth worthy the ſhutting out of his Kingdome, even by our adverſaries confeſſion; that is, the whole Decalogue, which the Phariſees did ſet behind their traditions. The ſecond reaſon is in the words which Chriſt addeth: For I ſay unto you, Except your righteouſnes exceed the righteouſnes of the Scribes and Phariſees, ye ſhall not enter into the Kingdome of heaven. In theſe words Chriſt ſheweth, that a far other righteouſneſſe is required by the Law of God, then the Phariſees thought of; and that thoſe ſins alſo are ſo great, that they ſhut men out of the Kingdome of heaven, which the Phariſees accounted either for light, or no ſins: as, to be angry with thy brother unadviſedly: to ſay unto him, Racha, or foole: to be troubled with an evill affection, or deſire of revenge; for even theſe things alſo he ſaith are to be avoided, if we will avoid hell fire, and be the children of our heavenly Father: Therefore he ſaith, Whoſoever looketh on a woman to luſt after her, Mat. 5.28.hath committed adultery with her already in his heart. And, Whoſoever hateth his brother is a man-ſlayer: and yee know that no man-ſlayer hath eternall life abiding in him. 1 John 3.15.And therefore not they only which commit the greater ſins, but they alſo who commit the leſſer, cannot eſcape everlaſting death, but by the ſatisfaction of Chriſt imputed to them.
But as our adverſaries accuſe this ſentence of too much rigour,Sin made veniall unto the repentant by grace, for the interceſsion and ſatisfaction of Chriſt. That all ſinnes are by themſelves of their owne nature Mortall, that is, deſerve eternall death; ſo alſo the other ſentence, That ſins are made Veniall to thoſe that repent, which of their owne nature are Mortall, they reprehend as too gentle, and repugnant to Gods juſtice: becauſe to call that Veniall which is Mortall, is contrary to truth and juſtice. But the anſwer is ready, That God, if we reſpect the nature of ſin, adjudgeth all ſin worthy of everlaſting death; and giveth pardon to none but of free grace, for the interceſſion and ſatisfaction of his Son our Mediatour.
The third diviſion of ſin.
THere is ſin againſt the conſcience, and ſin not againſt the conſcience. Sin againſt the conſcience.Sin againſt the conſcience is, when a man, knowing the will of God, of ſet purpoſe doth expreſly againſt the ſame. Or, it is a ſinne committed of thoſe who wittingly and willingly ſinne, as David wittingly committed adultery and murder, contrary to the Law.Sin not againſt the conſcience. Sin not againſt the conſcience is that, which we either not willing, or not witting commit: or, which is indeed acknowledged to be ſinne, and is lamented of by the offender, but cannot perfectly be avoided in this life: ſuch as is Originall ſin, and many ſins of omiſſion, ignorance and infirmity. For we omit many good things, and commit evill, being ſuddenly overcome and overtaken by infirmities: as Peter of infirmity in imminent danger is overcome, and denieth Chriſt, wittingly indeed, but not willingly: therefore hee weepeth bitterly, and loſeth not utterly his faith, according to Chriſts promiſe, I have prayed for thee that thy faith faile not. It was not reigning ſin,Luk. 22.32. much leſſe the ſin againſt the holy Ghoſt, becauſe he loved Chriſt no leſſe when he denied him, then when he bewailed his offence, though that affection did not at that time for feare of imminent danger ſhew it ſelfe. Such ſin Paul acknowledgeth in himſelfe, and lamenteth it, I doe not the good which I would, but the evill which I would not, Rom. 9.1.that doe I, &c. His blaſphemy alſo, and perſecution and violence againſt the Church was a ſin of ignorance: For, I did it ignorantly, ſaith he, therefore God had mercy on me. 1 Tim. 1.13.This third diviſion of ſin, and the definition of both ſins, Chriſt hath expreſly delivered, ſaying, The ſervant that knew his Maſters will, and prepared not himſelfe, The proofe of this diviſion of ſin.neither did according to his will, ſhall be beaten with many ſtripes: but hee that knew it not, and yet did commit things worthy of ſtripes, ſhall be beaten with few ſtripes.Luk. 12.47.
The fourth diviſion of ſin.
THere is ſinne unpardonable: or, a ſinne againſt the holy Ghoſt: or, a ſin unto death. What unpardonable ſin, or ſin againſt the holy Ghoſt is.There is alſo ſinne pardonable: or, not against the holy Ghoſt: or, not unto death. This diſtinction is deduced out of Matthew 12.31. Mark 3.29. 1 John 5.16. Sinne unpardonable, or ſinne againſt the holy Ghoſt, and unto death, is a deniall and oppugning of the knowne truth of God, and his will and workes, of which mens conſciences and minds are fully aſcertained and convicted by the teſtimony of the holy Ghost; not of feare or infirmity, but of ſet purpoſe and hatred of the truth, and of a deſpitefull malicious ſtomacke conceived against the ſame: which ſinne whoſoever commit, they are puniſhed of God with a perpetuall blindneſſe, Perpetuall blindneſſe an effect of it. Why it is called unpardonable.that they can never returne to God by true repentance in this life, and by conſequent can obtain no pardon. It is called unpardonable, not that by the grievouſneſs thereof it exceedeth the worth of Chriſts merit; but becauſe he who offendeth herein, is puniſhed with ſinfull blindneſſe▪ and hath not the gift of repentance: For, becauſe it is a peculiar kind of ſin, a peculiar kind of puniſhment is alſo inflicted thereon: namely, finall blindneſſe and impenitencie. And without repentance,Mat. 12.32. Mar. 3.29. there is no remiſſion: Whoſoever ſhall ſpeak againſt the holy Ghoſt, it ſhall not be forgiven him, neither in this world, nor in the world to come. And, Whoſoever blaſphemeth againſt the holy Ghost, ſhall never have forgiveneſſe, but is culpable of eternall damnation. Why it is called thy ſin againſt the holy Ghoſt.It is called ſinne againſt the holy Ghoſt, not as if the holy Ghoſt might be offended by any man, and not the Father alſo, and the Son, but by an eminent ſignificancy of ſpeech, becauſe it is in a ſpeciall manner committed againſt the holy Ghoſt: that is, againſt his proper and immediate office or operation, which is the enlightning of their minds.Why it is called a ſin unto death 1 John 5.16. It is called ſin unto death by John, not that this alone is mortall, or deſerveth death; but by an emphaticall ſignificancy of ſpeech, becauſe it eſpecially deſerveth death, and all they who commit this ſin aſſuredly die therein, becauſe none of them repenteth of it: Therefore John will that we pray not for it; becauſe (forſooth) in vaine the remiſſion thereof is craved at Gods hands. The Scripture elſewhere ſpeaketh of this ſin, as Hebr. 6.4, 5, 6, 7, 8. chapt. 10.26, 27, 28, 29. and Tit. 3.10, 11.
Certaine Rules to be obſerved touching the ſin againſt the holy Ghoſt.
It is not in every reprobate.The ſin againſt the holy Ghoſt is not found in every reprobate perſon, but in thoſe only who are lightned by the holy Ghost, and convicted in conſcience of the truth: as Saul, Judas. &c. Object. Every unpardonable ſin is a ſin againſt the holy Ghoſt, becauſe Christ ſaith, The difference between other ſins pardoned, and this ſin againſt the holy Ghoſt.that the ſin againſt the holy Ghost is unpardonable; but finall perſeverance in whatſoever ſin without repentance, is remitted to no man: And therefore it is a ſinne againſt the holy Ghoſt; and by a conſequent, all that periſh ſinne againſt the holy Ghoſt. Anſw. The ambiguity of unpardonable ſin maketh foure terms in this Syllogiſm: For in the Major it ſignifieth that kind of ſinne which is never remitted to any; becauſe whoſoever commit it, whether at the end, or before the end of their life, they perſevere in it even to the end without repentance: But in the Minor it ſignifieth not a certaine kind of ſinne, but all their ſinnes who repent not; which indeed are not remitted to them, becauſe they perſevere in them to the end without repentance: and they are unpardonable, not before the end, but in the very end of their life; yet are they remitted to others who perſevere not in them, but repent: For, perſeverance in ſin is nothing elſe then the ſinnes themſelves, which are continued unto the end; and therefore this is the meaning of the Minor: Sins, in which men perſevere without repentance unto the end, are not pardoned them who perſevere in them; but now all men doe not perſevere in them, as they perſevere in the ſin againſt the holy Ghoſt, even whoſoever once fall into it. And Chriſt in this ſpeech ſheweth not, for what ſins men are puniſhed with everlaſting death: For it is certaine, that it befalleth for all ſinnes of which men repent not; but he ſheweth what ſinnes are ſuch, as whoſoever doe commit them, they doe never repent. This he affirmeth of no kind of ſin, but onelyonly of blaſphemy againſt the holy Ghoſt.
It is not every Reigning ſin.Every ſin against the holy Ghoſt is Reigning ſin, and ſin against conſcience; but not contrariwiſe every Reigning ſin, ſin against the holy Ghost: For it may fall out, that ſome man either ignorantly, or elſe wittingly and willingly may patronize ſome errours, or make breach of ſome commandement by reaſon of weakneſſe, terrour of preſent torment, or feare of danger; and yet not oppugne of purpoſe and malice the truth knowne unto him, or make an utter Apoſtaſie from Religion and Piety, and perſevere in a ſenſuall ſenſleſſe contempt, but retire unto repentance in this life: Wherefore Reigning ſin, or the ſin againſt the holy Ghoſt differ as a generall from a particular; the latter of them intimating a precedency of the former, but not the former a conſequence of the latter.
It is not incident to the Elect. John 10.28. 2 Tim. 2.19. 1 Pet. 1.5. 1 John 5.15. 1 John 2.19.The ſin againſt the holy Ghoſt is not incident unto the Elect, and thoſe who are truly converted; becauſe the Elect can never periſh, but are certainly ſaved by God: My ſheep ſhall no man plucke out of my hands; with the like places. They then who thus offend, were never truly converted and choſen: They went out from us, becauſe they were not of us.
That many of the Reprobate are ſaid to be lightened, and to be made partakers of the holy Ghoſt, to have taſted the heavenly gift, the good Word of God, and of the powers of the world to come,How many of the reprobates are ſaid in Scripture to be lightned and ſanctified. 1 Pet. 2. Heb. 6.7. and laſt of all to have been ſanctified with the bloud of the Teſtament. Likewiſe in Peter, to have eſcaped from the filthineſſe of the world: the Apoſtles themſelves ſhew that this is to be underſtood of the knowledge of the truth, and the fore-going and deteſiation of errours and vices for a ſeaſon; and laſtly, of the ſufficiency of Chriſts merits, even for the wiping away of their ſins alſo, and the offer thereof made to them by his Word and Sacraments: which they ſhew, when they interpret that lightning and taſte to be the knowledge of the truth and righteouſneſſe, and call them dogs and ſwine, not made ſo again, but returning to their vomit, and wallowing in the mire; and compare them to the earth, drinking in the raine, but bringing forth, in ſtead of good herbs, thornes and bryars: For theſe things agree not to true faith and converſion.
We are not, laſtly, to pronounce any man a ſinner againſt the holy Ghoſt, untill we ſee him give up the ghoſt in apoſtaſie & blaſphemy.We are not raſhly to pronounce who they be that ſinne againſt the holy Ghoſt: and we may not judge of this ſinne, untill the end, that is, untill wee know them who once had the truth, and confeſſe themſelves to be convicted and perſwaded of it, with hatred thereof to perſecute and reproach it, or to end their life in hatred and deſpite againſt it. The reaſon hereof is manifeſt, becauſe we are not the beholders of mens hearts. If it be objected, that there is a ſinne unto death, I ſay not, that thou ſhouldeſt pray for it: if he will not that we ſhall pray for thoſe who ſinne to death, it must needs be, that we may diſcerne them from others. Wee anſwer, that John doth not univerſally forbid that we pray for any ſo ſinning; but at ſuch time, as that is manifeſt unto us, either by ſome divine teſtimony, or by manifeſt arguments, and the ſinners owne profeſſion. But, before this is certaine and manifeſt unto us, we ought to deſire of God the converſion of all men; and, as much as in us lieth, to endevour it, as it is ſaid: I exhort, that firſt of all, ſupplications, prayers, interceſsions, 1 Tim. 2.1. 2 Tim. 2.24, 25, 26. Mat. 5.44. Act. 7.60. Our prayer for the adverſaries of the truth muſt be conditionall, with ſubmiſsion to Gods will.and giving of thankes be made for all men. And, The ſervant of the Lord muſt not ſtrive, but muſt be gentle toward all men, apt to teach, ſuffering the evill men patiently, inſtructing them with meekneſſe that are contrary minded; proving if God at any time will give them repentance, that they may know the truth, and that being delivered out of the ſnare of the Divell, of whom they are taken, they may come to amendment, and performe his will. And, Pray for them which hurt you, and perſecute you. And, Lord, lay not this ſinne to their charge. If it be replied, That ſo it will come to paſſe that our prayer ſhall be contrary to the will of God if not knowing of it, we pray for them who ſinne againſt the holy Ghoſt: The anſwer is ready, That prayer is made for them with a condition,Our prayer for them being but conditionall, it argueth not, but that their ſin may be notwithſtanding unpardonable. by which we ſubmit our will and deſires to the counſell of God, that he will convert and ſave the adverſaries of the truth, if they may be recovered; but that hee will repreſſe them and puniſh them, if hee have not appointed to recover them. By the ſame anſwer is this argument diſſolved, Their ſin is not unpardonable for whom we muſt pray; but we must pray for all men: Therefore no mans ſinne is unpardonable. 1. We deny the Minor: becauſe, if it appeareth by any divine teſtimony, or by manifeſt arguments and their owne profeſſion that they are caſt away, whether they ſinne againſt the holy Ghoſt, or otherwiſe do not repent, we muſt not pray for them. 2. Neither is the Major true: For, if we know not whether they ſin againſt the holy Ghoſt, or are rejected of God or no, we muſt pray for them, but with that condition, if they may be recovered. Our of theſe things alſo which have been ſpoken, anſwer is made to this Object. He that must feare leſt he hath any unpardonable ſin, The feare of unpardonable ſin belongeth to the wicked, not to the faithfull.can never be aſſured of remiſsion of his ſins and life everlaſting; but if there be any ſin unpardonable, which is committed before the end of a mans life, no man can be aſſured that he hath not, or ſhall not have ſuch ſin: Therefore there is either no ſuch ſin, or no man can be aſſured of the grace of God, and his owne ſalvation: For the Minor of this reaſon is falſe, concerning thoſe who beleeve: for they muſt certainly thinke, that they neither had, nor have the ſinne againſt the holy Ghoſt; becauſe there is no condemnation to them who are in Chriſt: neither that they ſhall have this ſin, becauſe that no man can pluck the ſheep of Chriſt out of his hand.
Obj. 1. Adam and Peter obtained remiſsion of ſins: Adam and Peter ſinned againſt the holy Ghoſt, becauſe they denied the manifest and knowne truth of God: Therefore ſome men ſinning againſt the holy Ghoſt obtaine remiſsion of ſins. Anſw. The proofe of the Minor is a falſe definition: For, not every deniall or rejection of the truth is ſin againſt the holy Ghoſt, but that onelyonly which hath accompanying it an inward hatred of the truth, and which of a purpoſed intent, and with horrible fury endevoureth to oppreſſe it: which hatred of truth was not in Adam or Peter: Auguſtine therefore ſaith, Faith failed not Peter in his heart, when confeſsion failed him in his mouth.
God ſparing Cains life, doth not thereby ſhew his pardoning of his ſin, but a further revenging of it.Object. 2. The ſinne of Cain was not unpardonable, becauſe God would not have him killed, therefore he pardoned him his ſinne; but Cains ſinne was committed againſt the holy Ghoſt: Therefore ſome ſinne againſt the holy Ghoſt is not unpardonable. Anſw. In the proofe of the Major is a fallacy, putting that which is no cauſe, as if it were a cauſe. For the cauſe why God would not have him killed, was not, for that hee had pardoned Cain his ſinne, not repenting him 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 be made inexcuſable: and further alſo, that murders might not wax rife among men.
Every ſin of the unregenerate unpardonable, becauſe not repented of, which to others through repentance are pardoned.Object. 3. They who are altogether ignorant of Chriſt, ſin not againſt the holy Ghost; but all that know not Chriſt have unpardonable ſinne, becauſe it is never pardoned them: Therefore ſome unpardonable ſinne is not againſt the holy Ghoſt. Anſw. We grant the whole reaſon, if in the Minor and Concluſion thereof be underſtood by unpardonable ſinne, thoſe ſinnes of the unregenerate, which are not indeed remitted unto 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 all who commit them, perſiſt in them. But if that kind of ſinne be underſtood, it is never remitted to any man, becauſe all they who commit it, perſiſt in it to the end of their life without repentance; then is the Minor falſe: And ſo is there no conſequence in this reaſon.
What pardonable ſin is.Pardonable ſinne, or ſinne not against the holy Ghoſt, is any ſinne whereof ſome repent and obtaine pardon.
The fifth diviſion of ſinne.
THere is ſome ſinne which is of it ſelfe ſinne, and ſome which cometh to be ſinne by an accident. Sinnes of themſelves, and in their owne nature, are all thoſe things which are forbidden in the Law of God; What is ſin of it ſelfe.as are inclinations, motions, and actions diſagreeing from the Law of God: yet they are not ſinnes, as they are motions, nor in reſpect of God moving all things: (For motions, as they are meere motions, are good in themſelves, and proceed from God, in whom we live, move, and have our being) but they are ſins in regard of us, as they are committed by us againſt the Law of God: For in this ſenſe of themſelves, and in their owne nature, they are ſins. Sins by an accident are the actions of the unregenerate and hypocrites, which are indeed preſcribed and commanded by God; What is ſin by an, accident.but yet are diſpleaſing unto him, becauſe they are done without Faith and Repentance. Of this kind are all actions alſo of indifferency, which are effected with ſcandall: Whatſoever is not of faith, is ſinne. To them that are de…iled and unbeleeving is nothing pure. Rom. 14.23. Tit. 1.15. Heb. 11.6. The vertues of the unregenerate are ſins by accident.Without faith it is impoſsible to pleaſe God: Wherefore all the vertues of the unregenerate; as the chaſtity of Scipio, the valour of Julius Ceſar, the fidelity of Regulus, the juſtice of Ariſtides, &c. howſoever in themſelves they are good actions, and enjoyned by God, yet by occaſion and accident they are ſin, and diſpleaſe God; both becauſe the perſon, from whom thoſe actions proceed, pleaſeth not God, neither is reconciled unto God: and alſo becauſe the actions themſelves are not done after the ſame manner, neither to the ſame end which God would have them to be done; that is, they are not grounded on faith, nor wrought to the glory of God, which conditions and circumſtances are ſo neceſſarily required to a good work, that without them our beſt actions are defects and ſins: as, it is ſin when a wicked man or an hypocrite prayeth, giveth almes, offereth ſacrifice, &c. becauſe hee doth it not of faith, nor referreth it unto Gods glory: Hypocrites give, Mat. 6.2. Iſa. 60.3.&c. He that killeth a bullocke, &c.
There is then a main difference betweene the vertues of the regenerate and the unregenerate: For 1. The good workes of the regenerate are wrought, The differences between the vertues of the regenerate and the unregenerate.having Faith for their harbenger, and are accepted of God. But it fareth not ſo with the unregenerate. 2. The regenerate do all things to the glory of God; the unregenerate and hypocrites to their owne praiſe and glory. 3. The workes of the regenerate are linked with inward obedience, and a true deſire of pleaſing God: the unregenerate and hypocrites onelyonly performe an outward diſcipline and homage, without the inward obedience; therefore their vertues are meer maskes of hypocriſie, and no true vertues. 4. The imperfection of the workes of the regenerate is covered by the ſatisfaction and interceſsion of Chriſt; and the ſpots of ſinne wherewith they are ſtained, are not imputed unto them, neither is it objected unto them that they defile the gifts of God with their ſinnes: The vertues of the unregenerate being in themſelves good, notwithſtanding become and continue ſinnes by accident, and are polluted with many other ſinnes. 5. The good workes of the unregenerate are adorned by God with temporall rewards onelyonly, and that, not as if they pleaſed God, but that by this meanes hee might invite both them and others to honeſty and outward diſcipline of civility, neceſſary for mankind. But the good works of the godly, God accepteth for Chriſts ſake, and crowneth them with temporall and eternall rewards; as it is ſaid, 1 Tit. 4.8.Godlineſſe hath the promiſe of the life preſent, and that that is to come. 6. The unregenerate by practiſing good workes enacted by God, obtaine indeed mitigation of their puniſhment, leſt they ſhould with other wicked Impes ſuffer more exquiſite tortures in this life: but the good workes of the godly ſerve not onelyonly for this, that they may ſuffer lighter and eaſier puniſhments, but alſo that they may be quite freed from all evill. Object. We may not do that which is ſinne: The morall actions of the unregenerate are not therefore to be omitted of us, becauſe in themſelves they are ſin: but we muſt avoid the ſin, and performe the action. Why civill diſcipline is neceſſary amongſt the unregenerate.The workes of the unregenetate, though civilly good, are ſinnes: therefore we may not do them. Anſw. Here is a fallacy of accident. The Major is true, of ſinnes which are in themſelves ſinnes; The Minor, of ſins which are ſins by accident. Now thoſe things which are in themſelves ſinne, ought ſimply to be omitted: but thoſe which are ſins by accident ought not to be omitted, but to be reformed, and performed after the manner, and the end which God hath preſcribed.
Externall diſcipline therefore is neceſſary even in the unregenerate: 1. In reſpect of the commandement of God. 2. For avoiding the grievouſneſſe of puniſhments which enſue upon the breach of diſcipline. 3. For the preſervation of the peace and ſociety of mankind. 4. For a way and entrance of converſion, which is ſtopped by perſevering and perſisting in manifeſt offences.
If inſtance be given: Hypocriſie is ſin of it ſelfe, and is to be avoided, as Mat. 6. it is ſaid, Be not as Hypocrites; but the diſcipline or outward behaviour of the wicked is hypocriſie: Therefore it is ſin of it ſelfe, and they ſhould omit it. We anſwer to the Major,The good actions of hypocrites are not to be omitted, but their hypocriſie therein only to be eſchewed. by diſtinguiſhing the diverſity of Hypocriſie. There is a double Hypocriſie: one is in workes not commanded of God, done for oſtentation ſake, or to deceive, as thoſe which Chriſt mentioneth, Matth. 6. to make a Trumpet to be blowne before him when he giveth almes, to pray ſtanding in the Synagogues, and in the corners of the ſtreets, to look ſowerly, and disfigure his face in faſting, and all other ſuperſtitious and humane traditions, which appertaine not to the edifying of the Church. That theſe things are to be omitted and left undone, there is no doubt: as it is ſaid, In vain do they worſhip me, teaching for doctrines the commandements of men. And therefore they are here expreſly condemned and 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 be left undone, but to be corrected, and to be done without hypocriſie, that is, with true faith and godlineſſe: as in the ſame place Chriſt teacheth of almes, prayer, faſting, not to be omitted of the godly, but to be otherwiſe performed then they were of Hypocrites.
So alſo is there a great difference between the ſins of regenerate men and unregenerate: for, as it hath been heretofore (eſpecially in the ſecond diſtinction of ſin) ſaid; In all the regenerate there remain as yet many reliques of ſin: as, 1. Originall ſin. 2. Many actuall ſins, as of ignorance, omiſſion, and infirmity, which nevertheleſſe they acknowledge and bewaile, and ſtrive and ſtruggle with them; and therefore loſe not a good conſcience, nor endanger the remiſſion of their ſinnes. 3. Some alſo ſometimes fall into errours, which fight with the foundation it ſelfe, or into ſins againſt their conſcience, for which they loſe a good conſcience, and many gifts of the holy Ghoſt, and ſhould be condemned, if they perſevered in them unto the end; but they periſh not in them, becauſe they repent in this life. In the mean time there reſteth a three-fold difference,The difference of the ſins of the regenerate and the unregenerate. Rom. 7.16. Luke 21.22. 1 John 3.9. 1 Pet. 1.23. Joſ. 4.2, 3. Pſal. 37.24. whereby the regenerate differ in ſinning from the wicked: 1. Becauſe the purpoſe of God is to keep the Elect for ever. 2. In the regenerate, when they offend, there is aſſured and certaine repentance in the end. 3. In theſe, when they ſlip, there remaineth ſome ſpark of true faith and repentance, which is ſometimes greater and mightier, and ſo wreſtleth againſt ſin, that they fall not into Reigning ſin, or errours repugnant to the foundation: ſometimes leſſe and weaker, and is for a time overcome of temptation; but yet it prevaileth ſo far, that they who are once truly turned unto God, make not a finall Apoſtaſie from him: as appeareth in David, Peter, &c. In the unregenerate, when they ſin, none of theſe is found, but the contrary altogether. By this which hath been ſpoken it is manifeſt for what cauſe this difference of ſinnes, which are of themſelves ſins, Two uſes of the difference between ſins which are of themſelves ſins, and thoſe which are made ſo by an accident.and by an accident ſins, is neceſſary: 1. Leſt that a falſe perſwaſion of their own righteouſneſs or merits ſhould reſt in mens minds: 2. Leſt with ſinnes, which are of themſelves ſinnes, ſhould be caſt away alſo good things which come to be ſins but by an accident, and ſo ſhould be increaſed and heaped up the ſins and puniſhments of mankind.
4. What are the cauſes of ſin.
GOD is the cauſe of no ſinne, as is proved: 1. By teſtimonies of Scipture, God ſaw thoſe things which he had made, Gen. 1.31. Pſal. 5.4.and they were very good. Thou art the God that hast no pleaſure in wickedneſſe, &c. 2. Becauſe God is exactly and perfectly good and holy, ſo that no effect of his is evill. 3. Becauſe he forbiddeth all ſinne in his Law. 4. He puniſheth all ſin moſt ſeverely, which he could not rightly do, if he wrought or cauſed it. 5. He himſelfe deſtroyeth not his owne Image in man: therefore he cauſeth not ſinne, which is the deſtruction of this Image. The proper and onelyonly efficient cauſe of ſinne is the will of Divels and men,The cauſe of ſin is the will of Divels and men. Wiſd. 2.24. John 8.44. whereby they freely fell from God, and robbed and ſpoiled themſelves of the Image of God. Through envie of the Divell came death into the world. But death is the puniſhment of ſinne: Ye are of your father the Divell, and the luſts of your father ye will do: hee hath beene a murtherer from the beginning, and abode not in the truth, becauſe there is no truth in him. When hee ſpeaketh a lye, 1 John 3.8.then ſpeaketh he of his owne: for he is a lyar, and the father thereof. He that committeth ſinne, is of the Divell: for the Divell ſinneth from the beginning. For this purpoſe appeared the Sonne of God, Rom. 5.12.that he might looſe the worke of the Divell. By one man ſin entred into the world.
An order in the cauſes of ſin.The Divell.The Divell then was the cauſe of the firſt ſinne, or of the fall of our firſt Parents in Paradiſe, provoking man to ſinne; Mans will.and with the Divell mans will freely declining from God, and yeelding obedience to the Divell. The firſt ſin.That firſt fall of Adam is the efficient cauſe of Originall ſin both in Adam and in his poſterity: By one mans diſobedience many were made ſinners; and the precedent and (as it were) preparative cauſe of all actuall ſins in poſterity, is originall ſinne. The ſin that dwelleth in mee doth evill. When luſt hath conceived, it bringeth forth ſinne. The accidentary or caſuall motives to ſinne, are thoſe objects which ſolicite men to ſinne: Sinne tooke an occaſion by the commandement, Originall ſin. Rom. 7.17. James 1.5. Rom. 7.8.and wrought in me all manner of concupiſcence. Actuall ſins precedent, are the cauſes of other actuall ſins which follow: whereas the Scripture leſſoneth us, that God plagueth and ſcourgeth ſin with ſin, and the ſins which follow, are the puniſhments of ſins which went before. Actuall ſin.Wherefore alſo God gave them up to their hearts luſt, unto uncleanneſſe they wrought filthineſſe, and received in themſelves ſuch recompence of their errour as was meet: Objects of ſin. Rom. 24, 27. 2 Theſ. 2.1.Therefore God ſhall ſend them ſtrong deluſions, that they ſhould beleeve lies, &c. But whereas the wit of man (to ſuch a height of inſolency it is grown) is accuſtomed to frame the like arguments for the excuſing of it ſelfe, and ſhifting and poſting it from it ſelfe unto God: we muſt here enter ſome large diſcourſe of the cauſes of ſin, and ſhake off mans frivolous pretences in his owne behalfe.
Deſtiny.Some derive the originall cauſe of ſin from the deſtiny of the Stars, ſaying:Foure pretended cauſes of ſin. I have ſinned, becauſe I was borne under an unluckie Planet. The Divell.Others when they ſin, and are rebuked for their ſinne, they make anſwer, Not I, but the Divell was in fault that committed this deed. Gods will.Others, leaving excuſes, directly caſt the fault upon God, ſaying: God would have it ſo; for if he would not, I ſhould not have ſinned. Gods permiſſion.Others, When God (ſay they) might have hindered me, and yet did not, himſelfe is the authour of my ſin. With theſe and the like pretences it is no new thing for men to ſharpen their blaſphemous tongues againſt God: For our firſt Parents, when they had ſinned, and were accuſed of their ſin by God, they tranſlate and paſſe over the fault committed from themſelves to others, neither ingenuouſly confeſſe the truth. Adam returneth the fault not ſo much upon his wife, as upon God himſelfe: The woman (ſaith he) which thou gaveſt to be with me, ſhe gave me of the tree, Gen 3.12, 13.and I did eate: as if he ſhould ſay, Except thou hadſt joyned her to me, I had not ſinned. The woman ſimply imputeth the fault to the Divell, ſaying: The Serpent beguiled me, and I did eate. Theſe are the falſe, impious, and deteſtable judgements concerning the originall of ſinne, whereby the majeſty, truth, and juſtice of God is grievouſly offended. For the nature of man is not the cauſe of ſinne: for, God created it good and perfect, according as it is ſaid, And God ſaw all things which he had made, and lo they were very good. Sin is an acceſſary quality which took poſſeſſion of man after the fall, and no ſubſtantiall property; although after the fall it became naturall, and is fitly ſo termed by Auguſtine, becauſe now we are all borne in ſinne, Epheſ. 2.3.and are by nature the children of wrath as well as others. But this point would be more amplified and enlarged.
1. They who make Deſtiny a cloak for ſinne, define Deſtiny to be a linked order through all eternity, and a certaine perpetuall neceſsity of intents and workes, according to the counſell of God, or according to the evill Planets. Now if you aske them, Who made the Planets? God, ſay they: Therefore theſe men lay their evill to Gods charge; but ſuch a deſtiny did not all the ſounder Philoſophers maintaine,Deſtiny is not the cauſe of ſin. Lib. 2. cap. 6. much leſſe Chriſtians. Saint Auguſtine againſt two Epiſtles of the Pelagians unto Boniface: They, ſaith he, who hold deſtiny, maintaine that not only actions and events, but alſo our wils themſelves depend on the poſition of the Planets, at the time of every ones conception or nativity, which they call conſtellations: But the grace of God ſurpaſſeth not onelyonly all the ſtars, and all the heavens, but alſo the Angels. Let us conclude theſe things with the word of the Lord by his Prophet Jeremy, pronouncing to this ſenſe:Jer. 10.2, 3. Thus ſaith the Lord, Learne not the way of the Heathen, and be not affraid for the ſignes of heaven, though the Heathen be affraid of ſuch: for the cuſtomes of the people are vaine. Wherefore that the Aſtrologers call the Planet of Saturn unmercifull, ſharp, and cruell; and the Planet of Venus favourable and gentle, it is the vanity of vanities: for the ſtars have no force of doing good or ill; and therefore the fault of ſinners ought not to be imputed unto them.
2. That the Divell is not the onelyonly authour of ſin, who when as wee commit ſin,The Divell not the only author of ſin. ſhould beare alone the blame of the ſin, and our ſelves be free from fault, it is moſt of all declared in this, that he is able to induce and entice a man to evill, but not to compell him: For God keepeth under the Divell by his power, that he cannot doe what he will; but only what, and ſo much as God permitteth him. Nay, hee hath not ſo much as power over filthy Swine, much leſſe over the moſt noble Soules of men. He hath indeed a ſubtilty & great force in perſwading; but God is ſtronger, who alſo never ceaſeth himſelf to put good motions into mans mind: neither permitteth he more to Sathan, then he maketh profitable for man. Which wee may ſee in that moſt holy man Job, in the example of Paul, and in his words:1 Cor. 10.13. God is faithfull, which will not ſuffer you to be tempted above that you be able: Wherefore they are vain men, who unload the blame of their wickedneſſe on the Divels ſhoulders.
3. It remaineth that we ſhew alſo, that God is not the authour of ſin.God is no cauſe of ſin. God, ſay theſe miſcreants, would have it ſo: for, if hee would not, I ſhould not have ſinned. Againe, When he might have hindered me, and yet did not, himſelfe is the author of my ſin. Theſe are meere cavils, and foiſty Sophiſmes of the impious rout. God might by his abſolute power hinder evill; but he will not corrupt his creature man, being juſt and righteous: Wherefore he dealeth with man after the order of man; he propoſeth lawes unto him, he propoſeth rewards and puniſhments, he willeth him to imbrace good, and flye evill. To the doing of which thing, neither denieth he his grace, without which we can do nothing; neither refuſeth he our diligence and labour. Here if a man ceaſe and give over, the ſinne and negligence is aſcribed to man, not to God, though he could have hindred it and did not; becauſe he ought not to hinder it, leſt he ſhould trouble his appointed and ſettled order, and deſtroy his owne work: Wherefore God is not author of evill or ſin.
Now in the proceſſe of this our diſcourſe, wee will gather in one the teſtimonies of Scripture, reſolve certain doubts, and diſcover the very fountain and originall of ſin. Many are the teſtimonies of Scripture which teach us, that God is not the author of ſin; of which it ſhall ſuffice to propoſe only ſome few: God made not death, Wiſd. 1.13. Ezek. 13.11. Pſal. 5.4, 5.neither hath he pleaſure in the deſtruction of the living. I deſire not the death of the wicked, but that the wicked turne from his way, and live: For thou art not a God that loveth wickedneſſe, neither ſhall evill dwell with thee. The fooliſh ſhall not ſtand in thy ſight. God made man righteous, Eccleſ. 7.31.but they have ſought many inventions. Our unrighteouſneſſe commendeth the righteouſneſſe of God. Rom. 3.5. Rom. 5.12. Rom. 7.18. Sin ariſeth from man himſelfe.By one man ſin entred into the world, and death by ſin. I know that in me there dwelleth no good thing. Of this we conclude, that God is not the author of ſinne, but that the originall of evill ſpringeth from man himſelfe, by the inſtigation of the Divell; yet ſo nevertheleſſe, that wee ſay, that the Divell, being at the firſt corrupted, did corrupt man; but could have done nothing, except man of his owne accord had conſented to evill.The cauſe of ſin is to be ſought in our firſt father through the Divels inſtigation: and ſo by deſcent to be found in us. Here are we to remember againe the fall of our father Adam. God made Adam to his owne image and ſimilitude; that is, he made him moſt good, uncorrupt, holy, righteous, and immortall; he furniſhed him with moſt excellent gifts, that nothing might be wanting unto him to all bleſſedneſſe in God: Wherefore his Underſtanding was wholly divine, his Will moſt free, and moſt holy, he had power of doing good and evill; a law was given him of God, which ſhewed him what hee ſhould doe, or what hee ſhould not doe: For the Lord ſaid,Gen. 2.17. Thou ſhalt not eat of the tree of knowledge both of good and evill. God ſimply required of him Obedience and Faith, and that the whole Adam ſhould depend of him, and that not conſtrained by neceſſity, but ſhould doe it freely.Eccleſ. 15.14, 15. God made man from the beginning, and left him in in the hand of his counſell, ſaying: If thou wilt, thou ſhalt obſerve the commandements, and testifie thy good will. Therefore when the Serpent tempted man, and counſelled him to taſte of the forbidden tree, man was not ignorant that the counſell of the Serpent did not agree with the commandement of God:Gen. 2.17. Yee ſhall not eat of the tree, neither ſhall yee touch it, leſt ye die. Wherefore it was in the hand of his counſell to ear, or not to eat: God declared unto him his will, plainly charging him that he ſhould not eat; and adding the perill, he did withdraw him from eating, leſt perhaps thou die. Satan alſo (as neither could he) did not uſe any force, but did probably move him unto it, and at length did overcome him: for when the will of the woman declined to the word of the Divell, her mind departed from the word of God, and rejecting a good law, ſhe committeth an evill work. Afterwards ſhe drew on her husband, willingly following her, to be partaker of her ſinne. That doth the Scripture inculcate in theſe words:Gen. 3.6. So the woman (ſeeing that the tree was good for meat, and that it was pleaſant to the eyes, and a tree to be deſired to get knowledge) took of the fruit thereof, and did eat, and gave alſo to her husband with her, and he did eat. Here have you the beginning of evill, the Divell, and that which moved the Will of man, that is, the falſe commendation of the Divell; and even as a meere lye, and the delectable ſhew and ſightlineſſe of the tree: Wherefore Adam and Eve doe of their owne accord that which they doe, being led with a hope of more excellent wiſdome, which the Seducer had lyingly promiſed them.
We conclude therefore, that ſinne hath his beginning not from God, who forbideth evill, but from the Divell, and the free electron of man, The beginning of ſin from the Divell, and the free election of man corrupted by his ſeducement.which was corrupted by the Divels falſhood: And therefore the Divell, and mans corrupted will obeying him, are the moſt true cauſe of ſinne. This evill floweth from our firſt Parents unto all their poſ…erity, ſo that ſinne hath not elſe-whence his beginning then from our ſelves, and our corrupt judgement and wicked will, and the ſuggeſtion of Sathan: For an evill root, and that firſt corruption, bringeth forth of it a rotten branch agreeable to the nature thereof, which Sathan now alſo ſetteth forward, and laboureth it, as it were plants, by his guiles and lies: but in vaine doth hee labour, except we yeeld our ſelves to be faſhioned and dreſſed by him. That is called Originall ſinne, which proceedeth from the firſt Originall, that is, was derived from the firſt Patents into all by propagation or generation: for this ſin we bring with us in our nature out of our mothers womb into this life; I was borne in iniquitie Pſal. 51.5.and in ſin hath my mother conceived mee. And of the Divell Chriſt ſpeaketh thus: He hath been a murtherer from the beginning, John 8.44.and abode not in the truth, becauſe there is no truth in him. When he ſpeaketh a lye, he ſpeaketh of his owne: For he is a lyar, and the father thereof.
To this may be added this reaſon,Sin the proper effect of a reaſonable nature, tranſgreſsing the Law. That ſin cannot be a proper and naturall effect of any cauſe, but of that which hath power to doe againſt the Law; but this no nature hath power to doe, beſides the nature of Angels and of men: for God is a Law unto himſelfe, and cannot doe or intend any thing againſt his Law. And other creatures, whereas they are not endued with reaſon, and therefore the Law not made for them, they cannot commit ſin; becauſe, take away the Law, and there is no place left for ſin: Wherefore it neceſſarily followeth, that ſin is ſuch an effect, as agreeth to thoſe Angels alone who fell, and to men.
If humane reaſon doe here object, That God is the author and cauſer of puniſhment: God the cauſer of ſins, as they are puniſhments, but not as they are ſins.If therefore ſins be the puniſhments of ſins, it followeth, that God is the cauſe of ſins. We anſwer, that there is a fallacy of the accident in the Minor: For it cometh to paſſe by an accident, that is, by the fault of thoſe who ſin, that when by the juſt judgement of God, either themſelves or others are puniſhed by evill men, they in the meane ſeaſon (God permitting, that is, not ſhewing them that hee would have thoſe things to be done by them for to puniſh them. which things yet hee hateth, and which he will puniſh both in this life and the life to come) do fulfill their deſires, ſwerving from the Law of God, and eſtranging themſelves more and more from God by ſinning, do purchaſe more grievous puniſhments unto themſelves. Or if we will diſtinguiſh the Major, it is in effect the ſame: For puniſhments come from God, as author and cauſer of them, as they are puniſhments: but inaſmuch as they are ſins, ſo they come, God neither willing them, nor approving them, nor cauſing, but only permitting: For to permit this kind of puniſhments, which ſinners by ſinning inflict either upon themſelves or others, is nothing elſe then not to cauſe that evill men ſhould do this, which God would have done for puniſhment, to the ſame end, that they may obey this will of God.
So alſo we anſwer to that argument, The privation or want of righteouſneſſe and divine wiſdome, God inflicteth as a puniſhment upon men; but that privation is ſin: Therefore God is the cauſer of ſin: For this privation is not ſin, as by the juſt judgement of God it is inflicted; but as it is of men themſelves, voluntarily brought upon them by their owne miſdeeds and demerits, and is admitted or received into the mind, will, and heart; even as evill actions are not ſins, as they are governed by God, but as they are done by man.
They ſay further, Hee that mindeth the end, mindeth alſo the meanes: God mindeth the ends of ſin, that is, puniſhment, Puniſhment and the Manifeſtation of Gods glory & juſtice are not the ends of ſin, becauſe men are not by them moved to ſin. The proper ends of ſin.and the ſhewing of juſtice and wrath in puniſhment: Wherefore hee mindeth ſinne alſo, by which thoſe ends are come unto. But the Minor is to be denied, that Puniſhment and the Manifeſtation of the glory of God are the ends of ſinne: For the end is that which moveth the efficient cauſe to bring forth an effect; but Puniſhment, or the Manifeſtation of the glory of God, do not move the ſinners to ſin: Theſe cannot therefore be ſaid to be the ends of ſin. But thoſe are the proper ends of ſinne, which the Divels and men reſpect in ſinning: that is, the deſtruction of men, the fulfilling of evill deſires, the oppreſſion and reproach of God, and his truth.
God reſpecteth thoſe as ends, not of mens ſin, but of his permiſsion of their ſin.If they reply, That men indeed have not thoſe ends, but that God reſpecteth them: For that which God permitteth, to ſhew his justice by puniſhing it, the end which God propoſeth thereof, is the puniſhment of the ſinners, and his owne glory; but he permitteth ſin to puniſh it, and to declare himſelfe just by puniſhing it: Therefore theſe are the ends of ſin, in reſpect of the purpoſe and intent of God. We deny the Major: for God, ſuffering ſinne to be committed, reſpecteth as the end (not of anothers work, that is, of the ſinne of Divels or men; but of his own work, that is, of his permiſſion of ſin) the puniſhment of ſin, and the manifeſtation of his owne juſtice: For ſin is one thing, and the permiſſion of ſin another,Exod. 9.16. whereof is ſpoken, For this cauſe have I appointed thee, to ſhew my power in thee, Prov. 16.4.and to declare my name throughout all the world. The Lord hath made all things for his owne ſake: yea even the wicked man for the day of evill. God, being willing to ſhew his truth, Rom. 9.22.and to make his power knowne, hath ſuffered with long patience the veſſels of wrath prepared to deſtruction: Wherefore puniſhment is not the end, but the conſequent or proper effect of ſin; and an accidentary effect thereof is the manifeſtation of the glory of God:Rom. 3.7. as Paul ſheweth, For, if the verity of God hath more abounded through my lie to his glory, &c.
How God is ſaid to will puniſhment, which is the Conſequent of ſin, and not ſin it ſelfe, which is the Antecedent.If here againe they reply, He that will the Conſequent, will alſo the Antecedent; but God will theſe things which are the Conſequents of ſins, that is, Puniſhment and Execution of his juſtice: Therefore he will alſo the Antecedent, that is, Sin it ſelfe, without which theſe ſhould not follow, or be Conſequents. We deny the whole conſequence of this reaſon: For nothing followeth, or can be concluded in reaſon, when both the former propoſitions are meere particular. For the Major of this reaſon is not univerſally true, but only then holdeth it, when as the Antecedent, together with the Conſequent, agreeth with the nature of him which will the Conſequent; and not when only the Conſequent agreeth, and not the Antecedent: For when it falleth thus out, then is the Conſequent by his will, but the Antecedent is not by his will, but only by permiſſion: For God is ſaid to will thoſe things which he liketh, as agreeing with his nature and rightneſſe; but to permit thoſe things which yet he diſliketh, abhorreth, and condemneth, but nevertheleſſe for juſt cauſes hindereth them not from being done. And therefore it is ſaid in the Scripture, that he will, and cauſeth life everlaſting, which is the Conſequent; and the converſion of men, which is the Antecedent, and goeth before: and that he will not, but only permitteth puniſhment, as it is ſin, which followeth, and is the Conſequent of ſins: as is delivered in holy Scripture.
If againe they urge,Rom. 9. Epheſ. 1. He that forbiddeth not ſin, when he may forbid it to be committed, in him is ſome cauſe and fault of ſinne; but God permitteth it, when he might forbid it: Therefore there is ſome cauſe and fault of ſin in him. We deny the Conſequent, becauſe the Major is not univerſally true: For it is onelyonly true of him who doth not perfectly hate ſinne,The reaſons why God not forbidding ſin, is yet no cauſe of ſin. and therefore forbiddeth it not, when hee may; and who is bound to hinder ſin, that it be not committed: But it is not true of God, who with unſpeakable anger accurſeth and condemneth ſin, neither yet hindereth is from being committed; becauſe he is neither bound to do ſo, neither doth he permit it, without moſt good and juſt cauſes.
God doth not evill, when he permitteth evill. Rom. 3.8.If they object farther, He that doth evill that good may come of it, doth not well; God, when he permitteth evill for good ends, doth evill that good may come of it: Wherefore he doth againſt his juſtice and law; and by a Conſequent is bound to hinder evill. Wee deny the Minor: for God, when he permitteth evill, doth not evill, but good. For the permiſſion of ſin is one thing, which is the good and juſt work of God; and ſin is another thing, which is the evill and unjuſt work of the Divell, or man ſinning and tranſgreſſing the Law.
Laſtly, they ſay, What God permitteth willingly, that he will to be done; but he willingly permitteth ſin: wherefore hee will ſin to be committed, and by a Conſequent is the cauſe of ſin. God permitting ſin, doth not will ſin to be done.But the Major is to be denied: God will the permiſſion, that is, the privation of his ſpirit and grace: but the ſinne of his creature, which concurreth with it, he will not: becauſe he neither mindeth it, nor approveth it. They confirme their Major by this argument: To permit, is either to Will, or, Not to will: but it is not, Not to will (for then either that ſhould not be done, which God is ſaid to permit, or ſomething ſhould be done that God would not: both of which are abſurd.) Wherefore to Permit, is the ſame that to Will, and by a Conſequent, God when hee permitteth ſinne, doth will ſinne. Wee deny the Conſequence, becauſe there is not a ſufficient ennumeration of the diverſities of will in the Minor: for God is ſaid to Will, and not to Will a thing after two waies: Either to will, as when together he both liketh and worketh a thing; or, as he liketh a thing onelyonly, (under which alſo is comprehended his commanding) but doth not worke it. And he is ſaid, Not to will any thing, either, as he both diſliketh and hindereth a thing; or, as he onelyonly diſliketh it, but doth not forbid or hinder it. Both which kindes of will are contained in the Major; but onelyonly one of them in the Minor: which is, both to diſlike and hinder a thing from being done. For, it God in that ſenſe would not ſinne to be committed, then thoſe abſurdities ſhould follow which they ſpeake of. But when we ſay that God will not ſinnes, wee underſtand that they doe greatly diſpleaſe him, and yet that God hindereth them not from being committed: which alſo is not, to Will, but to Not will ſinne. For God can will nothing, but that which is agreeable to his owne nature and goodneſſe: neither doth the holie Scripture ſhew any where, that God will thoſe things which are contrary to his nature, in ſuch ſort as they are contrary.
God the cauſe of mans will, but not of the corruption: or his will is not a cauſe of ſin, whereof mans will corrupted is a cauſe.This is alſo objected, Hee that is the cauſe or the efficient of a Cauſe, is alſo the author of the Effects of that cauſe, if not the next, yet afarre off. But God is the cauſe of that Will, which is the cauſe of ſinne: therefore is hee the cauſe of the Effect of the Will, that is, of ſinne. Wee anſwer to the Major, by diſtinguiſhing of the cauſe. For a cauſe which is afarr off a cauſe, is ſometimes by it ſelfe, and ſometimes onelyonly by an accident a cauſe. That is, a cauſe by it ſelfe of an effect, which doth not onelyonly bring forth the next cauſe of the effect, but alſo doth move and governe it in bringing forth the effect which it ſelfe intended, or unto which it was appointed; as when God frameth and bendeth the will of men, which himſelfe made, to good workes, or to ſuch actions as himſelfe will have done; when the Father or Maſter bringeth up his Son or his Schollar to good things, and the learning which he inſtilleth into his minde moveth him to doe well: when the Sun and raine maketh the earth fertill, and the earth bringeth forth corne. But when the cauſe which is a farre off a cauſe either doth not move the next cauſe of the effect, or doth not intend or minde the effect, neither is appointed thereunto, it cannot be ſaid to be a cauſe of that effect, but by an accident: as, when of a good Father, is borne an evill and evil-living Son; or of an evil Father, a good and wel-living Sonne: when a godly Magiſtrate by his commandement …oveth the will of a wicked executioner to execute a guilty perſon, and he, being impelled either by deſire of revenge, or by hatred, or by cruelty, reioyceth at his evil whom hee executeth, and ſo committeth murther before God: and laſtly, when one maketh a ſword, and another uſeth it well, or ill. Now, as aften as the next cauſe is either before the bringing forth of the effect depraved, or in the very bringing of it forth, either by it ſelfe, or by an other cauſe; then bringeth it forth a bad effect, which the cauſe removed, or a farre off, that either bringeth forth or moveth this next cauſe, neither intendeth neither, as by any ordination or appointment unto it, produceth. As when the will and hand of the cleaver purpoſe to cut a thing, and the iron, being too dull cauſeth that to breake which is taken in hand to be cut: So alſo God maketh and moveth the will; but becauſe the will of men is depraved by the Divel and it ſelfe, it bringeth forth ſin, which God neither when hee maketh nor when hee moveth the will, intendeth or mindeth to bring forth. Wherefore it followeth not at all, that God is the cauſe of thoſe things which are committed by his creatures, depraved and corrupted of themſelves.
Likewiſe it is objected: Second cauſes are able to doe nothing without the firſt cauſe, which is good: Wherefore neither is ſinne brought forth, neither doe they deprave themſelves, but that alſo the firſt cauſe worketh it with them. We anſwer to the Antecedent, The ſecond cauſes doe nothing without the firſt cauſe, that is, without the firſt cauſe preſerve and move them to doe,God the firſt cauſe doth not concurr with ſecu…dary cauſes to the bringing forth of ſin. Eſa. 30.1. ſo farre forth as it is good which they doe: but they doe without the firſt cauſe concurring with them to the bringing forth of evill, as it is a fault, or of ſinne. Woe to the rebellious children, ſaith the Lord, that take counſell, but not of me: and cover with a covering, but not by my ſpirit, that they may lay ſinne upon ſinne.
Likewiſe they object: That which is good, cannot by ſinning corrupt it ſelfe, except it be ſome otherway corrupted: as it is ſaid: A good tree cannot bring forth evill fruit: The will of the Devill & Adam, before the fall of both, was good: Therefore it could not corrupt it ſelfe by ſinning, except it were by ſome other meanes corrupted. We deny the Major. For although the creature be good,How the good will of man corrupteth it ſelfe. yet God not preſerving his goodneſſe, that is, moving or willing that his wil ſhould be moved by outward objects, neither in the meane ſeaſon lightning and governing the will with the knowledge of his owne divine wil, it is not onelyonly poſſible, but it muſt neceſſarily follow that he muſt ſin, become an evil tree, and through his owne wil and fault avert himſelfe from God, run to worſe and worſe, and purchaſe blindneſſe, the juſt puniſhment of ſin, both unto him and his:John 15.5. as it is ſaid; Without me ye can doe nothing.
That is not of God, but of man and the Devill which maketh ſin.Againe, they object: He that is the cauſe of thoſe things which make ſin, is the cauſe of ſin. God is the cauſe of thoſe things which make ſin, that is, of the Action, which is the matter, and of the privation of righteouſneſſe in man, which is the forme of ſin. Wherefore he is the author of ſin. To theſe the anſwer hath been made before: For the Minor is to be denyed; becauſe the action and privation of the divine light and direction doe make ſin as they are contrary to the law: and they are contrary to the law of God, and make ſin as they are committed by man, and are in him: but as they are guided by God, and inflicted, they are not ſin, but a tryal of him that would ſin, or a puniſhment of him that had ſinned. Wherefore that is not of God, but of man and the Devil which maketh ſin.
Whether God would the fal of Adam, and how.Laſt of all they urge: Seeing that God would the fall of Adam, either as it was ſin, or as a puniſhment, and could not will it as a puniſhment, becauſe no ſin had gone before which ſhould be therewith puniſhed; it ſeemeth to follow that God would that worke as it was ſin. But this conſequence alſo is deceitfull, becauſe there is not a ſufficient ennumeration in the Major. For although the firſt ſin was no puniſhment, yet God would that action not as a ſin, and contrary to his will and nature; but as in puniſhing, and receiving againe mankinde into favour by his Son, it was a way and occaſion of exerciſing and manifeſting his juſtice and mercy, and an example of the weakeneſſe of al creatures, yea of the moſt excellent, if they be not by the ſingular goodneſſe of the Creator preſerved; as it is declared, God hath ſhut up all in unbeleefe, that he might have mercy on all. Rom. 11.32.And in the ſame place it is ſhewed concerning the blindneſſe of the Jews, That partly this obstinacy was come to Iſrael, untill the fulneſſe of the Gentiles were come in: and that the Jewes are enemies, of the Goſpel for our ſakes; and that wee have obtained mercy through their unbeleefe: That is, that God would this their obſtinacy, not as it was a ſin of the Jewes, neither only as a puniſhment of other ſinnes, but alſo an occaſion of tranſlating the Goſpel unto the Gentiles. And it is ſaid that God in the preaching of the Law reſpecteth this, That al the world be culpable before him. Rom. 3.19.Wherefore this alſo he reſpected and would in permitting of ſin, which if it had not come betweene, The Law had not made the world culpable before God.
Object. 1. Sathan was made of God: And therefore the malice alſo of Sathan. Anſw. God made indeed all the Angels;God made Sathan good, and Sathan made himſelfe evill. yea thoſe who became Apoſtates and Devils: but yet he created al the Angels at the beginning good. But Sathan is ſaid not to have ſtood ſtedfast in the truth: Then before his fall he ſtood in the truth; but after hee treacherouſly fell from his allegeance, and ſinned againſt God: and therefore the crime of that evill ſticketh in that run-away the Devill. For ſince that time, after he fell, there is no truth in him, no faith, no integrity, no feare of God, no light, no goodneſſe.1 John 3.8. He that committeth ſin is of the Devill, &c. for he is the firſt ſinner, and the fountaine of ſinne.
Object. 2. God made Adam: Therefore he made ſin. Anſw. Sin is the corruption of nature created good of God, but not any creature made of God in man.Sin not made of God, becauſe it is no creature, but the corruption of a creature. God made man good; who by Sathans perſwaſion corrupted willingly that goodneſſe which he received of God, ſo that now ſin is mans, and not a creature of God created in man. Neither is the nature of man the cauſe of ſin: for God, who created all things, and the very nature of man, created them all good;Sin a natural property of man corrupted, but not of man ſimply as hee was firſt created. wherefore the very nature of man alſo was created good: but ſinne is an accidentall quality which befell unto man in his fall, and after his fall, being even from the beginning ſuch as now it is, but no ſubſtantiall property, nor of the nature of man. Now indeed whereas we are borne in ſin, ſin is a naturall property of men, Cont. Manich. c. 9.according to the judgement of Auguſtine. But and if we ſay any man to be naturally evill, we ſay ſo, becauſe of the originall of the old ſin, in which all our mortality now is borne.
Object. 3. But the will and power which was in Adam was from God: Therefore ſin alſo is from God. Anſ. God gave not man a will and power to work evill.God gave not man a will and power to work evill, but to do good. For hee made a Law to forbid evill. Wherefore Adam himſelf did ill beſtow that will and power which he received of God, in ill uſing of them. The prodigall ſon received money of his father, not that he ſhould laſh it out waſtfully, but that he might have ſo much as ſufficed need. Wherefore when himſelf did ill beſtow his money, and periſhed; he periſhed through his owne default, and not by his father, though hee received the money of his father. Therefore the fault is in the abuſe. He that giveth thee them, leaveth the uſe of them unto thee. If he be juſt, he giveth them thee for to uſe, and not to abuſe. When thou abuſeſt them, the fault is laid on thee who abuſeſt them, and not on him who gave them. So God gave a will and power to Adam to do good, not to work evill.
Object. 4. God made man ſo as he might fall, It was neceſſary that man ſhould have free power either to ſtand or fall. Rom. 9.20. Iſa. 45.9.neither did confirm and eſtabliſh in him the goodneſſe of his nature. Wherefore he would have him to fall, or ſin. Anſw. The Scripture beateth back this forwardneſſe of men wickedly curious. Who art thou which pleadeſt againſt God? Woe be unto him that ſtriveth with his Maker. Except God had made man ſo as hee might fall, there had been no praiſe of his work or vertue. And what if it were neceſſary that man ſhould be ſo made as he might fall? For ſo did the very nature of God require. God doth not grant his glory to any creature. Adam was a man, no God. And as God is good, ſo is he alſo juſt. He doth good unto men, but hee will have them to be obedient and thankfull unto him. He beſtoweth infinite goodneſſe upon man, therefore he ſhould have been thankfull, and obedient, and ſubject unto him. For he declareth by his law what hee would, and what he would not. Of the tree of knowledge of good and evill, ſaith hee, thou ſhalt not eat: When thou eateſt, thou ſhalt die. As if he ſhould ſay; Thou ſhalt regard me, thou ſhalt cleave unto me, obey me, ſerve me: neither ſhalt thou elſe-where ſeek for the rules of good and evill but of mee, and ſo ſhalt thou ſhew thy ſelfe obedient unto me. Repl. God fore-knew the fall of man, which if he would, he might have hindred: but hee did not hinder it: Therefore God was in the fault that Adam ſinned. Anſ. Unto this objection anſwer hath been made before: neither doth that neceſſity follow upon the fore-knowledge of God, that Adam muſt needs have ſinned, becauſe God did fore-know that he would ſin. Some wiſe father did fore-know by ſome ſignes and tokens that his ſon ſhould hereafter at ſome time be ſlain with a ſword. Neither doth this his fore-knowledge deceive him: for he was thruſt thorow for fornication. But hee is not therefore thought to be ſlain, becauſe his father did fore-know that he ſhould be ſlain, but becauſe he was a fornicator.Lib. 2. De vo…. gent. c. 4. Lib. 3. d… libero arbit. cap. 4. So ſaith Ambroſe, ſpeaking of the murther which Cain committed: Verily God did fore-know to what the fury of him, being in a rage, would come: neither yet was the attempt of his will forced of neceſsity to ſin, becauſe the knowledge of God could not be deceived. And Auſtine: God is a juſt revenger of thoſe things, of which yet he is not an evill authour. Wherefore, thoſe ſinnes which enſue and follow, are, in reſpect of God, conſidered as moſt juſt puniſhments; which, as they are puniſhments, have their being from him as their authour and cauſer: but as they are ſinnes, in reſpect of men, they come God neither willing nor cauſing them, but permitting only, ſeeing hee doth not cauſe men to do that which he would have done for a puniſhment, to this end, as for to obey therein his will: For, one and the ſame work is good and holy in reſpect of God,Two differences in the working of God and man. and ſin in reſpect of men, by reaſon of the diverſity both of the efficients, and of the ends. For, 1. Man, by reaſon of his great both ignorance and corruption, wills and worketh evill only; but God, becauſe he is exceeding good, and the very rule of goodneſſe and righteouſneſſe, doing in all things what hee will, wills and worketh alwaies only that which is good. 2. Men have ſuch an end of their actions as is diſagreeing from the Law of God, that is, what they doe, they doe not to that end to obey God, but to fulfill their bad and corrupt deſires; but God hath the end of all his works agreeing with his Nature and Law, even that hee may declare and execute his juſtice, goodneſſe, and mercy. By theſe two things it cometh to paſſe, that the reaſonable creature, working together with God, God working uprightly and holily, doth nevertheleſſe it ſelfe work unholily and corruptly.
5. What are the effects of ſin.
NOw that it is defined what ſinne is, and from whence it came, we are to conſider alſo, what be the evils which follow ſin: For, except this be alſo known, we know not yet how great evill there is in ſin, and with how great hatred God purſueth it. It hath been ſaid before, that evill was of two ſorts: one of crime or offence, which is ſin; the other of paine or puniſhment. The evill of puniſhment is the effect of the evill of offence. That this may be the better underſtood, we muſt here againe remember, that of puniſhments, ſome are OnelyOnly puniſhments, as are the deſtruction of nature, or torments: others, Both puniſhments and ſin, as all ſins, which have followed ſince the firſt fall.
Sins enſuing, effects of ſins which goe before. Rom. 5.19.The ſins which follow are the effects of thoſe which goe before. So Originall ſin is the effect of the ſin or fall of our firſt Parents: By one mans diſobedience many were made ſinners.
Actuall ſins effects of originall. Rom. 7.11.All Actuall ſins are effects of Originall ſin. Sin took an occaſion by the commandement, and deceived me.
Increaſe of ſins the effect of actuall ſins. Rom. 1.24. 2 Theſ. 2.11. Mat. 25.29.The effect of actuall ſin is the increaſe of them, that is, greater guiltineſſe by reaſon of the moſt juſt judgement of God; becauſe God puniſheth ſins with ſins. Wherefore God alſo gave them up to their hearts luſts: And therefore God ſhall ſend them ſtrong deluſions, that they ſhould beleeve lies. From him that hath not, ſhall be taken away alſo that which he hath.
Other mens ſins oftentimes effects of actuall ſin.The effect of all actuall ſins are alſo oftentimes other mens ſins, by reaſon of ſcandall or example, whereby ſome are made worſe of others, and are intiſed or moved to ſin. So the perſwaſion of the Divell cauſed man to decline from God; and now it worketh in ſtubborn-minded men. The Divell put it into the heart of Judas to betray Chriſt. John 13.27. 1 Cor. 15.33.Evill ſpeeches corrupt good manners: So evill teachers do withdraw men from God to errours, idolatry, and other ſins. So a uſe of liberty, out of ſeaſon, offendeth, and draweth men to ſin.
An evill conſcience an effect of ſin.There followeth ſin, in the immoveable and perpetuall order of Gods judgement, an evill conſcience, which is the knowledge and diſlike which wee have in our mind of our own ſin, and the knowledge of the judgement of God againſt ſin, and that proceeding out of the knowledge of Gods Law, upon which enſueth the feare of the wrath of God and puniſhment, according to the order of Gods juſtice, and a flying and hatred of God who deſtroyeth ſin; which is the beginning of deſpaira…ion and eternall torments, except it be cured by the comfort of the Goſpel. The Gentiles ſhew the effect of the Law written in their hearts, Rom. 2.15.their conſcience alſo bearing witneſſe, Iſa. 57.21.and their thoughts accuſing one another, or excuſing. And, There is no peace to the wicked.
Temporall and ſpirituall evils effects of ſin.Temporall and Spirituall evils: as temporall death, and in a word all the calamities of this life: Theſe evils are only puniſhments, that is, torments and diſſolution of nature. If any man object, That they alſo are ſubject to temporall death and other calamities, who have all their ſinnes remitted; and therefore all temporall evils are not the puniſhments or effects of ſinne, but ſome have other cauſes. Wee anſwer,Temporall evils in the regenerate are effect, of ſin, not as puniſhments, but as chaſtiſements. that the conſequence holdeth not from the deniall of one particular to the deniall of the generall. For albeit the calamities of the regenerate are not effects of ſinne as a puniſhment, which is inflicted on men ſinning, that ſo the juſtice of God might be ſatisfied; yet are they effects of ſin, as chaſtiſements and exerciſes, whereby ſin is repreſſed, and more and more purged out, untill at length by corporall death the whole be aboliſhed. Now that of the blind man, Neither this man hath ſinned, John 9.3.nor his Parents, Chriſt meaneth not ſimply that they had not ſinned, or that their ſins were not a cauſe of this calamity; but that their ſins were not the principall cauſe why he was borne blind: but that the workes of God ſhould be ſhewed on him, Chriſt by a miracle opening his eyes.
Eternall death the effect of ſinEternall death, which is the effect of all ſins, as they are ſins: For all ſinnes, of what quality ſoever they be, are puniſhed either with eternall pain, as in the Reprobate; or with equivalent paine to eternall, as in the Son of God. This death doth begin in the Reprobate, even in this world, that is, anxiety, and torment of conſcience, which we alſo ſhould feele except we were delivered by the grace of God. Now, by the name of eternall death is not underſtood the deſtruction of the ſoule or body, or the ſeparation of them; but the abandoning and baniſhing of the ſoule and body living from the face of God, a continuall horrour, and torment, and a feeling and flying of Gods wrath and judgement, a horrible murmuring againſt God, taking vengeance of their ſins. If they object, That the ſinnes of thoſe who beleeve in Chriſt, are not puniſhed with eternall death: We anſwer, that thoſe were puniſhed in Chriſt with a puniſhment, which both for the grievouſneſſe of the puniſhment, and for the dignity of the perſon who ſuffered it, is equivalent to thoſe eternall puniſhments, which were to be inflicted upon us for our ſins: As it is ſaid,Iſa. 53.6. He hath laid upon him the iniquity of us all. Againſt that which we affirm, That eternall death is the effect of all ſins, yea even of the leaſt, ſome thus diſpute: Ob. Like is not to be given to things unlike; but ſins are not like: Therefore all ought not to be puniſhed with eternall death. Anſw. There is more in the concluſion of this reaſon,The regenerate, though they ſin, are not puniſhed with this death, becauſe Chriſt hath ſuffered an equivalent puniſhment for them. Why the during of puniſhment ought to be alike to all ſins, but not the degree of puniſhment. Luke 12.47. Mat. 11.24. All ſins are not equall. then was in the premiſſes; for only this followeth to be concluded: Therefore all ſins ought not to be puniſhed with like puniſhment. For all ſinnes, even the leaſt, deſerve eternall puniſhment; becauſe all ſins offend againſt the eternall and infinite good. Wherefore, as concerning the durance and laſting of the puniſhment, all ſins are puniſhed with like puniſhment; but not as concerning the degrees of puniſhment: All ſins are puniſhed with eternall torments, yet ſo, as not with equall torments. The ſervant who knoweth the will of his Maſter, and doth it not, ſhall be beaten with many ſtripes. It ſhall be eaſier for them of the land of Sodome in the day of judgement, then for thee. Greater ſins ſhall be puniſhed with more grievous torments, and leſſer ſins with lighter, but both for ever.
Here the Stoicks object, That all ſins or vices are joyned with any one vice; and therefore all are like and equall: But neither is this conſequence of force, whereas alſo things unlike & unequall may be joyned together; neither is the Antecedent granted, that ſeemeth to be proved by the ſaying of James, He that faileth in one, Jam. 2.10.is guilty of all. But James ſaith not, that all ſins or vices concurre and are joyned with one: but firſt, that in the breach of one point the whole Law is violated; as the whole body is ſaid to be hurt, when one part is harmed: Then, that there concurreth with every ſin the fountain or cauſe of all other ſins, that is, the contempt of God. And this evill being ſeated in the heart, doth violate the love of God, and ſo all other parts of our obedience towards God: For no worke, which proceedeth not from the perfect love, dread & reverence of God, can agree with the Law of God, or pleaſe God. And yet have we experience that this hindreth not, but that which is infected with one vice, may be propenſe and prone to ſome ſins more, and to ſome leſſe, eſpecially ſince vices themſelves alſo are one oppoſite to another; by the one of which contraries, and not by both at one time, every man violateth vertue. Neither are thoſe principles alſo of the Stoicall Philoſophers to be granted: That how farre ſoever thou goe in ſinning, after thou haſt once paſt the line or middle, which is vertue, it is not materiall for the increaſing or augmenting the fault of paſsing beyond the line: and that all vertues are alike and equall one to another, ſo that no man is ſtronger then a ſtrong man. For, whereas ſin is a ſwerving from the middle, it is manifeſt, that how much greater the ſwerving is, ſo much is the ſin more grievous. And that vertues are both in the ſame, and in divers men, other-whiles greater, other-whiles leſſer, even as much as the qualities of the body are different in degrees, experience doth witneſſe: Wherefore in the judgement of God alſo there are degrees put as well of puniſhments as of ſins.
The uſe of this doctrine of ſin in the Church.It is requiſite that this doctrine be knowne in the Church: 1. That knowing how great an evill ſin is, we may yeeld the praiſe of juſtice unto God, who doth moſt ſeverely puniſh it. 2. That we may abhorre all ſins with our whole heart, and deſire the more earneſtly to be fenced and defended of God againſt all ſin. 3. That by extenuating or leſſning any, wee flatter not our ſelves in a conceit of our owne righteouſneſſe, or in hope of eſcaping. 4. That meaſuring our ſin by the Law of God, neither eſteeming evill for good, or good evill, we looſe not our conſciences when God bindeth them, nor bind them when God looſeth them: and acknowledging the remnant of ſin in us, and our manifold fallings, wee ſhould not deſpaire of pardon, flying to God the Mediatour with boldneſſe. 5. That alſo wee may be able to diſcerne our ſelves from the wicked and profane men, in whom ſin reigneth, and from all thoſe that ſin againſt the holy Ghoſt, and that wee may conceive in our mind hope and confidence of Gods mercy. 6. That wee lay not the cauſe or fault of our ſins and deſtruction on God, but remember that it is to be ſought in our ſelves. 7. That knowing there are degrees of puniſhments, and ſins, we adde not ſins to ſins, but conſider, that leſſer ſins ſhall be puniſhed with leſſer puniſhments, and greater with greater. 8. That remembring the ſins of Parents are puniſhed alſo in their poſterity, we ſpare not only our ſelves, but our poſterity alſo in avoiding ſins. 9. That we may give and render thankes unto God for this benefit, that he, for his owne glory, and the gathering and ſalvation of his Church, doth maintain and continue alſo amongſt the wicked ſome order of vertue and diſcipline. 10. That true and perpetuall thankfulneſſe may be kindled in us towards God, and his Son our Lord Jeſus Chriſt, in that he hath delivered us from theſe great evils, ſin, and the paines and puniſhment of ſin.