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death_n	adam_n	sin_n	transgression_n	6,929	5	10.8054	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08326	An antidote or treatise of thirty controuersies vvith a large discourse of the Church. In which the soueraigne truth of Catholike doctrine, is faythfully deliuered: against the pestiferous writinges of all English sectaryes. And in particuler, against D. Whitaker, D. Fulke, D. Reynolds, D. Bilson, D. Robert Abbot, D. Sparkes, and D. Field, the chiefe vpholders, some of Protestancy, some of puritanisme, some of both. Deuided into three partes. By S.N. Doctour of Diuinity. The first part.; Antidote or soveraigne remedie against the pestiferous writings of all English sectaries	S. N. (Sylvester Norris), 1572-1630.	1622 (1622)	STC 18658; ESTC S113275	554,179	704

them into his true and proper flesh that the body of life may be in vs as a certaine quickening seed Eusebius Emissenus The inuisible Euseb Emiss ser de cor Domi. Cyp. de coens Dom. Priest Christ Iesus turneth by his word with a secret power the visible creatures into the substance of his body and bloud saying Take and eate for this is my body S. Cyprian who liued before any of these This bread which our Lord gaue to his Disciples not in outward apparence but in nature changed by the omnipotency of the word is made flesh The like he hath in other places In so much as a famous * Vrsin in commonef cuiusdam Theol. de sacra Coen Aug. ser citato à Bedain c. 10. ● Cor. Humfrey Iesu p● 2● ca. 5. pag. 626. Matth. 4. v. ● Protestāt confesseth That in Cyprian are many sayings which seeme to conforme Trāsubstantiation S. Augustine and sundry others euidently also graunt our Reall mutation or Transubstantiation of the elements Which doctrine Gregory the Great and Augustin our Apostle brought into England as D. Humphrey teacheth and the Diuell himselfe acknowledged to be possible when he sayd vnto Christ Dic vt lapides isti panes fiant Commande that these stones be made bread 18. Secondly if we respect the conueniency it was meet we should really eate and really drinke of the reall victime truly slaine and offered for vs. It was meet that he who became our companion in the manger our teacher in the Temple our Priest at the Altar our price sacrifice and ransome on the Crosse should likewise be our food and sustenance at the table It was most meet that he who imparted his owne diuine person and all the riches of his Godhead by Hypostaticall vnion to the flesh and bloud of a pure and vnspotted man should also cōmunicate the same flesh and bloud and all the treasures of his diuine and human nature to the soules and bodyes of As our first Parents were not infected by a Metaphoricall but by a true eating of the accursed Tree so we cannot be healed by a Metaphoricall but by a tru eating of the Tree of life Nissē orat catech ca. 37. Ignatius Ep. ad Ephes Athan. de hu●●atur suscep Cyril in Io. ●p ad Calosy ●re 1. 4. c. ●4 l. 5. c. 2 alibi Cyr. Alex. 1. 10. in ●o c. 13. Spa●kes in his answer to M. Iohn d'Albins pag. no. 257. his faithfull seruants The wisedome of God requireth that as our Forefathers and we were first impoisoned not by the desire but by the true and real eating of the forbidden apple so we should be cured by the true and substanciall feeding of this blessed fruit For S. Gregory Nissen proueth After the manner of the poyson so likewise the medicine must enter into our bowells the vertue therof be trāsfused into all partes of the body 19. Againe the poyson which Adam receaued was a venemous fountaine of a double contagion ioyntly infecting both body and soule two wounds it inflicted it defiled our soule with sinne our body it enthralled to death and corruption What could be more behoofull for our Redeemer then to prepare a medicine against both these wounds A medicine to wash our soules from sin and rayse our body from dust to beautify the one with grace and cloath the other with incorruptiō And what could sooner worke this admirable cure then the glorious flesh of this holy Sacrament Which is not only the Ocean of Grace but the medicine of immortality the preseruatiue as S. Ignatius calleth it against death The first fruites of glory as Athanasius writeth The liuely and reuiuing seed of our bodyes as S. Cyrill sayth The pledge the earnest the hope or expectation of Immortall life as Irenaeus affirmeth According to that of Christ He that eateth my flesh drinketh my bloud hath life euerlasting and I will rayse him at the later day The body then must eate his flesh and drinke his bloud that it may partake the benefit of Resurrection our soule by fayth might enioy the dowryes of blisse But this terrestriall nature of our body cannot as S. Cyrill of Alexandria teacheth be aduanced to immortality except the body of naturall life be conioyned vnto it 20. Yet D. Sparkes maugre S. Cyril or whosoeuer els obstinatly persisteth that the body of Christ cannot be really conioyned with ours Because Christ is ascended into heauen sitting at the right hand of his Father and the heauens must Bils 4. par pag. 788. 789. c. Ioan. 20. Read S. Aug. ep 3. ad Volus Amb. l. 10. in cap. 24. Luc. Hila. l. 3 de Tri. Iustin q. 117. Cyril l. 12. in Io. c. 53. Bede Theoph. Euthym. Ruper boc loco whoproue Christs entrance the dores being shut containe him vntill the restitution of all thinges As though good Syr he could not be at the same tyme in diuers places to wit in heauen sitting on the right hand of his Father and heere vpon earth in euery consecrated hoast not naturally as the Fathers copiously quoted by M. Bilson constantly teach but supernaturally by the power of him vnto whome nothing is impossible For so he hath wrought many wonderfull workes aboue the course of nature He came forth of the Virgins wombe preseruing her virginity rose out of the sepulcher not remouing the stone entred into his Disciples the dore being shut ascended to his Father not deuiding the heauens when he penetrated them But as in these examples diuers bodyes were supernaturally in one place so by the same supernaturall power one body may likewise be at the same tyme in diuers places for it is a common Axiome approued by Philosophers that Contrariorum eadem est ratio Amongst contraryes the same reason holdeth on both sides Moreouer we are instructed by fayth that the single person of Christ is vnited to most distinct diuers natures to the nature of God and to the nature of man that the sole essence of God is in three persons really distinct that one and the selfe same moment of eternity is answerable correspondent to most different and contrary tymes to tyme past tyme present and tyme to come But as one person sustaineth diuers natures one nature is communicated to diuers persons one moment coexisteth to diuers Amb. orat in Auxen Aeges l. 3. de exid vrbis Hieros cap. 2. ●o Dams orat de B. Virgine tymes why cannot one body be resident in diuers places 21. Els how could our Sauiour after his Ascension haue met S. Peter flying the persecution of Rome as S. Ambrose and Aegesippus record How could he haue descended to honour the funeralls of our B. Lady as S. Iohn Damascen and Nicephorus witnesse How could he appeare to S. Paul as in the 9. Chap. of the Actes of the Apostles in the 22. and 23. For in none of these apparitions could he Calu. in c. 9. act l. 4. Instit c. 17. §.

it were the ciuill or domesticall war of inward vices to remayne with the baptized For they are not such vices which are now to be called sinnes if concupiscence draw not the spirit to vnlawful workes conceaue and bring forth sinne By which wordes I may resolue and end this mayne cōtrouersy that the repugnance betweene the flesh the spirit the vntowardnes to good the forwardnes to euill other defects of nature are vices indeed but no sinne in the faythfull I may note also by the way the extrauagāt examples which Protestants bring of a woman in trauaile of a womā child of one Viper ingendring another to proue thereby that cōcupiscence a sinne may cōceaue and bring forth sinne For that we willingly confesse we graunt that voluntary concupiscence which is a sinne Abbot c. 2 sect 6. fol. 211. may cause and beget another sinne But we say that the suddaine motions of concupiscence which inuade our mind against our will and that concupiscence of it owne nature is not sinnefull vnles by winning our consent it conceaue and consumate sinne as S. Iames and S. Augustine heere expresly auow Yet who was euer so mad as to teach a womā not to be a womam vnles she conceaue or a viper no viper except it breed and ingender vipers Their examples therefore are impertinent and all the oiections they make against vs either friuolous or fully VVillet contr 17. q. 1. p. 558. answered 12. Neuerthelesse before I finish this questiō some may expect I should more largly vnfold what Originall sinne is and how it stayneth our soules against the Anabaptists the Albigensians and Zuinglian Protestants Likewise how all the whole progeny of Adam is infected there with against the Caluiuists Puritans of our tyme Calu. l. 4. instit c. 16. §. 24. 25 Fulk in c. 3. Ioan. sect 2. in cap. 7. 1. ad Cor. sect 11. VVhitak controu ● q. 6 c. 3. who imagine the children of the faythfull to be receaued of God into the inheritance of the couenant from their mothers wombe be regenerated by the Holy Ghost and may be saued without Baptisme Vpon which wicked ground M. Dod a silenced Minister once Preacher at Banbury resused to christen the Lady Popes child vntill their meeting day before which tyme the poore infant dyed without domage or hurt to his soule as that wretched fellow deliuered Against these and many such errours some I say may looke I should reason a little but because they are only mayntained by old condemned Heretikes or new Schismaticall Precisians and not generally imbraced by the Synagogue of England whose common heresyes I heere impugne it shal be sufficient to descry the rockes and dangerous shallowes you ought to ●hu● least you suffer shipwracke sayling in this difficulty without the card of direction First then beware of the Pelagians who say we incurre the corporall death and punishment but not the guiltines of our forefathers fault vnles byimitation we follow his transgressions Whome S. Paul refuteth teaching That we all trespassed in Adam Are by nature Rom 5. Ephis 2. v 3. the children of wrath Borne and conceaued as King Dauid sayth in sinne On the other side take heed of Matthias Illyricus his drunken phrensy who fayneth our birth-sinne not to be any relation or accident but the defiled substance Psal 50. Matth. Illiric in l. de essentia iustit iniustit original it selfe of man Making thereby either God the author and abettour of sinne who createth propagateth preserueth our humane nature or some other Creatour of thinges then God with the Manichean Heretikes From whome wicked Caluin whose steps our Sectaryes precisely follow departeth not much affirming The whole nature of man is a certaine seed of sinne whereby not the flesh or sensuall parts alone but the very soule is so corrupted that it Calu. l. 2. c. 1. §. 9. needeth not only to he healed but in a manner to put on a new nature Detest and flye these dotages and that of Origen who dreamed our sinne of nature to be the dayly crimes Ibid. §. 9. oursoule committed before it was vnited to the body Which dreame he tooke from the Platonists and it is condemned Concil Brach. c. 6. in the first Bracharan Councell and by S. Leo Epiphanius and others The dotage likewise of Tertullian and Apollinaris who imagining that oursoules descended S. Leo ep ad Turb c. 10. Epipha ep ad Ioan. Ierosol S. Aug. l. de ●aeres c. 86. S. Thom. 2. 2. q. 8● artic ● Genes 2. Vasq in 1. 2. disp 232. c. 4. sup q. 83. by propagation from nature as the soules of plantes and beasts accordingly thought Originall sinne to be the naturall contagion which one polluted soule deriueth from another Which the whole Schoole not only of Deuines but also of Philosophers constantly abhorre and truely teach the soule of man to be immediatly created by the hand of God and at the same tyme infused to the body as Moyses intimated in the second of Genesis Our Lord formed man of the slyme of the earth and breathed into his face the breath of life and man became a liuing soule O ther 's more neer then these yet not conformable to truth affirme our radicall crime to be a positiue accident and vitious quality But vvho I pray doth produce this accident Not God he cannot be the cause of finne nor Adam nor the Diuel nor any earthly creature they haue no power to effectuate any such positiue and hereditary quality or if they V●sq ib i● disp c. 2. could it being corporall as themselues graunt how can it infect the spirituall soule Neither yet is Originall sinne the meere fault which Adam committed imputed vnto vs as Pighius and Catharinus teach for that maketh vs by extrinsecall Rom. 5. Concil Trident. sess 5. denomination only not truely and properly sinners as S. Paul and the Councell of Trent define we are 13. Nor is it the only binding ouer or desert of punishment because these be sequels both which follow of Vasq ibid. cap. 3. sinne for no man is iustly designed or obnoxious to punishment but he that hath deserued it no man deserueth it but he that hath trespassed offended Sinne therfore goeth before the lyablenes or desert of punishment What then shall we say What is the natiue and home-bred crime of which we speake I answere as before that it is the want and priuation of Original iustice as it is voluntarily caused in vs by the disloyalty and transgression we committed in our first fathers reuolt whereupon we gather out of S. Anselme this pithy definition of it It is the S. Ansel l. de cōep virg c. 26. Dionys l. de Eccles Hierar Concil Trid. s●ss 5. Can. 2. Aug. l. 1. de n●●pt concup c. 28. nakednes or want of iustice due to the children caused by the disobedience of Adam Which S. Dionysius meaneth

and restored Note that by Grace he and all Protestants vnderstand Iustifying Grace without which euery action euery thought that proceedeth from the vnfaythfull is as they misdeeme a damnable and deadly crime and so imputed 3. Touching the third estate of vprising or entrance into Grace all in like sort agree that man albeit he be excited and called vpon by God yet doth not worke or as much as consent to his conuersion vntill he be truly iustifyed by Faith in Christ which I shall disproue in the Chapter following 4. In the fourth and last estate they allow also to man with vniforme consent the Liberty as they call it of Grace which Caluin and others interpret to be A Liberty from Constraint only and not from Necessity and so depriue man in this case as well as in the former of his free Arbitrement Against whom I am now to proue two points of chiefe importance 5. First the Liberty of Mans Freewill since his fall not only to Ciuill actions but also by the speciall ayd and assistance of Gods Grace to the conquest of any new sinne and performance at least of some Morall good Secondly that this Liberty is from Necessity and not from Coaction onely Yet remember I take not Grace before mentioned for Iustifying Grace as Protestāts doe not for habituall Grace or Inherent Iustice dwelling in our soules but for Actuall Grace that is for any heauenly Motion illustration or other extraordinary succoursent from aboue for our Sauiour Christs sake by help whereof he that is prostitute to some kind of ●ices may well subdue and ouermaster other He that transgresseth the Saboath may dutifully honour and reuerence his Parents he that walloweth in fleshly lust may of compassion relieue the necessity of his Neighbour and He that sitteth in the Chaire of Pestilence may rise and walke the way of Gods Commandements if he diligently Psalm 1. giue eare and correspondently worke according to his Diuine Inspirations All which our Sectaries obstinatly impiously blasphemously deny Not knowing the Scripturs Matth. 22. 2. Petr. 3. v. 16. or willfully deprauing them to their owne perdition 6. For to comprise the proofes of the former two points both togeather is there any thing in Scripture more seriously recorded or promulgated more solemnely then Deut. 30 ● vers 19. that which Moyses denounced to the Iewes saying I call this day Heauen and Earth to witnesse that I haue set before you Life and Death Benediction and Malediction therfore choose Life c. He speaketh of the Morall obseruation or breach of the Law biddeth them choose Life by obseruing not Death by transgressing Wheron it followeth most euidently that they were not Thrall to transgression or in the Bondage of Sinne but might if they would haue imbraced life and were not by necessity determined either to life or death For which cause the wise and ancient Philo notably Philo in libro quod deus fit immutabilis Iosu 24. concludeth Man hath Free-will c. To which purpose is extant the Oracle of God in Deuteronomie I haue placed before thee life and death good and euill choose life In like manner Iosue proposing the worshiping of God or Idols to the people said Choose this day that which pleaseth you whom you Dan. 23. 22. ought especially to serue 7. Susanna in danger of incurring either the offence of God or disgrace of the world after she had reasoned Amos 5. v. ●4 with herselfe on both sides what she might doe made choise not to sinne in the sight of God The Prophet Amos exhorteth the Iewes Seeke the good and not the euill that yee may liue Almighty God propounding three seuerall 2. Reg. 24. v. 12 13. 3. Reg. 3. v. 5. chastisments to Dauid biddeth him take his choice which he would haue To King Salomon likewise he saied Aske what thou wilt who demanded the Morall vertue of Wisedome and not riches or the death of his enemies as they Arist l. 3. Eth. c. 4. 5. Orig. l. 3. de Prin. c. 1. Nissen l. 7. de phi c. 1. Nazian in Apolog. Ambros l. 2. c. 3. very Text declareth he might haue done 8. Therefore both he and the rest had perfect freedome some to Ciuill some to Morall actions some from the Captiuity of sinne and all enioyed the freedome of Choice the freedome of Election in which the true liberty not only from Constraint but also from Necessity consisteth as both Aristotle the Philosopher and Origen Saint Gregory Nissen Saint Gregory Nazianzen Saint Ambrose those great Deuines affirme which no man of sense or iudgment can deny For when it is in our free power to take this or that one thing or another as in all the Eccles 15. v. 17. former examples it was we are not restrained or necessarily inclined by ineuitable influence to yield to either 9. Moreouer in Ecclesiasticus the wiseman saith God Vhitaker in his answer to the first reasō of M. Campian hath set before thee water and fire to which thou wilt stretch forth thy hand Before man is life and death good and euill that which pleaseth him shall be giuen vnto him Which words because M. Whitaker could not otherwise auoid he discardeth the worke and reiecteth the Author in this lewd arrogate manner That place of Ecclesiasticus I nothing esteeme neither 1. Cor. 7. v. 37. will I beleeue the liberty of Freewill although he affirme it a thousand times But if others affirme it against whom he can take no exception will he giue credit to them If S. Paul Act. 5. 4. if S. Peter if Christ if God himselfe affirme it will he giue credit to them S. Paul He that hath determined in his heart Aug. ser 10. de Diuers being setled not hauing necessity but hauing power of his owne will and hath iudged this in his heart to keepe his Virgin doth well S. Peter speaking to Ananias about the price of his Mat. 12. v. 33. Land Remayning did it not remain to thee And being sold was it not in thy power Whereupon S. Augustine teacheth that before we vow it is in our power to vow or not to vow but after we haue vowed we ought to performe the same Aug l. 2 de Act. cum Feli●e Manich c. 4. Gen. c. 4. ver 7. vnder paine not of corporall death but of euerlasting fire Christ saith Either make the Tree good and his fruit good or make the Tree euill and his fruit euill Which place the forenamed S. Augustine vrgeth against Felix the Manichee and proueth it to be In the Free will of man either to choose good things and become a good Tree or euill become a bad Tree And God himselfe in his owne person fore warning Cain If thou Amb. l. 2 l de Cain c. 7. Bern●ser 5. de quadrages Ruper l 4. Comment in Gen. c. 3. See their English Bible printed Anno 1594. the Annotat. in cap.

for euer from the sight of his countenance and hath his soule infected with the vgly spot of sinne which the Schoolmen tearme Malum culpae The euill or desormity of the fault By the second he is liable to punishment and made guilty of the perpetuall paines of Hell 2. Secondly all * Greg. de Valen. disput 7. q. 14. puncto 1. de Satisfact S. Thomas 1. 1. q. 87. arti●ulo 6. alij communiter in eum locum Apoc. 18. ver 7. Field in ap pen. 1. par pag 66. Field vbi supra l. 3. of the Church cap. 16. and in append part 1. pag. 42. 43. Field ibidē pag. 43. Catholike Deuines accord that a deadly sinne being pardoned after Baptisme the whole guiltnesse of the fault is taken away in regard of the contagion it included and priuation of Gods grace But the guiltinesse and desert of punishment albeit it be vtterly released in respect of the eternall duration yet oftentimes some temporall chastisement remaineth to be suffered greater or lesser according to the measure of vnlawfull delights taken in sinne which the Holy Ghost enacted in the Apocalyps As much as shee hath glorified her selfe in delicacies so much torment mourning heape vpon her These be the immoueable grounds of true Theologie 3. Our Sectaries herein dissent from vs chiefly in this later point affirming no punishment to remaine where the fault is remitted For saith M. Field Where grace is so perfect that it expelleth sinfulnesse there it must worke aperfect reconciliation to God with which the guilt of punishement cannot stand Againe Charity saith he in such perfection as is able to purge out all impurity of sinne implieth dislike of that which in sinning was ill affected and sorrow for the same equtualent to the pleasure and delight taken in sinning and consequently doth satisfie God in suchsort as that no punishment shall come vpon him that so sorroweth Thirdly Christ quoth he suffered all that the iustice of God requireth not onely for the staine but also for the punishment due to sinne either before or after Baptisme to be committed therefore whensoeuer we are wholy purged by the infusion of Christs sanctifying grace from the deformity of all faults we are in like manner by the imputation of Christs satisfactory workes fully discharged from all touch of punishment And the contrary he dubbeth An heresie of the Papists And M. Fulke accounteth it Horrible blasphemy against the effect of Christs Passion Fulke in c. 8. ad Rom. sect 4. in ca. 2. 2. ad Cor. sect 2. Mat. 26. Ioan. ●0 Act. 24. v. 14. 4. But of such blasphemy the Sonne of God was appeached by the Scribes and Pharisies And of such heresy Tertullus the Oratour of the Iewes accused S. Paul Therefore we confesse with him that according to the way which you call heresy we doe so serue the Father our God belieuing all things that are written in the law and the Prophets Where it is often recorded that the Diuine Maiesty hath iustly inflicted vpon some the fine of punishment after the whole debt of sinne hath byn discharged God pardoned at the intercession of Moyses the crime of Idolatry the Iewes committed in adoring the golden Calfe notwithstanding he sayd I will visit this their sinne in the day of reuenge God pardoned the sister of Moyses and receaued her into his fauour Exod. 32. v. 34. he punished her notwithstanding with seauen dayes leprosy God pardoned King Dauict his murther adultery and pronounced absolution by the mouth of his Prophet Nathan Our Lord hath forgiuen thy sinne neuerthelesse Num. 12. v. 15. he imposed this penance and satisfaction But the Sonne which is borne of thee shalt dye God pardoned Adam our first Progenitour as appeareth in the booke of Wisdome 2. Reg. ●2 v. 13. 14. albeit after reconciliation he was not exempted from that heauy curse Because thou hast giuen eare to the voyce of thy wife accursed be the earth in thy worke Moreouer the Apostle reporteth Sap. 10. Vers 2. Gen. 3. Vers 27. 1. Cor. 11. Vers 30. Aug. tract 114. in Io. Droductior est poena quàm culpa ne parus putaretur culp● c. of certaine punished with death and grieuous diseases for their vnworthy receauing although some of them as we may piously suppose were reconciled to God before their departure 5. And not to be ouer long in particular examples all mankind feeleth the bitter scourge and calamitie of sinne as hunger cold wants sicknesses and death the iust imposed penalties of our fore-fathers transgression Notwithstanding many haue had the guiltinesse thereof cleansed before by the Sacrament of Baptisme Therefore S. Augustine most notably sayth The punishment is more prolonged then the fault least the fault might be little accounted of if the punishment ended with it S. Irenaeus writing of the pressures inflicted vpon Adam Eue and their posterity affirmeth Irand 3 cap. 35. They were thus chastised that neyther accursed they might wholy perish be abandoned of God nor without correction might perseuere contemning God 6. With these might be numbred diuers others who Aug tract 50. homil ho. 50 Cyp. serm de opere eleemosyn l. 1. ep 3. Hier. ep ad Eustochium de obitu Paulae Amb. l. ad virg laps cap. 8. Orig. hom 15. in Leuit. Tertul. l. de Poeniten Lact. de verasapionca 17. li. 6. de vero cultis cap. 13. Bafil in Psa 29. exponens vers il●●●● Conuertisti planctum meum c. Greg Naz. orat de Pauperum amore Pacianus in paraenesi ad Poenit. teach that the punishment remayning after sinne remitted by teares almesdeeds and other workes of Penance may be mitigated and released Of which mind S. Augustine is in his treatise of 50. Homilies And S. Cyprian sayth Sinnes and staines contracted after baptisme may by almesdeeds be washed away And in another place Our offences by satisfaction may be redeemed S. Hierome Long laughter ought to be recompensed with continuall weeping S. Ambrose A great crime needeth great satisfaction And therefore Origen calleth our good workes The price or ransome by which sinnes are redeemed Tertullian Lactantius S. Basill S. Gregory Nazianzen S. Pacianus and all the ancient Fathers preach nothing more then Penance and Satisfaction for offences past The ancient * Conc. Turonen Can. 22. Concil Laodicen ca. 2. Concil Ancyr can 4. 5. 8. 9. Conc. ● Nicen. can 11. Theodor. l. 4. haeret fabularum Dan. 4. Luc. 3. vers 8. 1. Cor. 11. Chrys hom 42. in Mat. Beda in cap. 11. 1 ad Cor. Matth. 4. Councels prescribe place of Penance tyme of Satisfactiō The ancient Priests after Confession inioyned Penance imposed Satisfaction The ancient Church condemned certaine Heretikes called Audiani because they gaue remission to such as confessed without prescribing tyme of Penance The Apostles the Prophets and Christ himself often exhorteth hereunto Daniel counselled Nabuchodonosor Redeeme thy sinnes with almedeeds

when he tearmeth it The state of dissimilitude with God And the Councel of Trēt calling it the death of our soules which is only caused by the defect and absence of grace the true life of them If you aske with Pelagius how this death seizeth on the harts of infants by what chinke it passeth into their soule I answere with S. Augustin What dost thou seeke for a hidden ●hinke whereas thou hast a wyde open gate By one man sayth the Apostle sinne hath entred into the world Behold a wyde gate Adam transgressed and in him we all fell into the curse malediction of sinne for he receauing from God the mantle of Originall righteousnes with this expresse pact and condition that if he perseuered loyal we should all be cloathed therewith if he reuolted we should be disrobed of the same hence it was that in respect of this we were all vnited in him all one and the same in him as in the head of mankind or first origen from whom not only our nature but togeather with it the fruit of his obedience or fault of his treachery was to ensue therefore he willingly sinning we all offended he disobeying we all violated the Commandment of God After which manner the Apostle as S. Augustine witnesseth declared the Aug. l. 3. de peccat merit c. 7. propagation of original infection when he auouched by one man sinne hath entred into the world c. in whom all haue sinned All sayth S. Augustine sinned in him because in that first planted nature which could engender all adhuc omnes vnus Aug. ibid. l. 3. cap. 7. ille homo fuerunt all were as yet that one man But if all the posterity of Adam were in him and if all as S. Paul testifyeth Ambr. in c. 15. Luc. Ansel l. de concep vir gin c. 27. Vasq in 1. 2. disp 131. ● 2. sinned in him in him also were the children of the faythfull in him they likewise sinned To which purpose S. Ambrose writeth Adam was in him we are all Adam perished and in him haue perished all Which default of ours S. Ans●lme and a great Deuine seemeth to describe by the example of a subiect and his wife aduanced to great preferment by the meere fauour of their Pr●nce and being after depriued of their dignity and brought into slauery for some treacherous conspiracy complotted against him their children partake of the same misery they are thrall to the subiection and seruitude of their parents The ancient Rabbins amongst the Iewes vvere vvont to expresse it as Galatinus reporteth by this pretty similitude There Galat. de c. fidei Cath. l. 6. c. 10. vvas a vvoman great vvith child cast into prison vvho there in captiuity fell in labour and brought forth a Son vvhome there she nursed there she vveaned there she cherished and there leauing it she dyed a fevv dayes after the King passed by the gates of the prison vvhome the Sonne of this vvoman seeing began to call out and expostulate vvith him in this manner My Lord and Soueraigne loe heere I haue beene borne heere I haue beene nursed and I knovv not for vvhose offence I am heer desained To vvhome the King maketh ansvvere for the ●espasse of thy Mother she vvas iustly committed to this iayle where she was deliuered of thee a prisoner borne and a prisoner after bred by her Some men are all born in the house of captiuity all conceaued in the thraldom of sinne 14. But you may reply that this example ●itteth not my purpose because faythfull parents are redeemed Man● soule is created pure by God his flesh not the subiect of sin by what chinkes then en treth Originall infection by Christ from that captiuity of their birth-sinne therfore their children cannot be enthralled in that miserable bondage Or to display the forces of this argument presse it to the vttermost two parts there be in man his soule and his body his soule he immediatly receaueth from God no way stayned by the benefite of creation his body or flesh which is deriued from Adam is not properly capable of any sinne By what conduits then by what secret conueyances is that hatefull bane transfused from him to his ofspring so farre distant and through the channels also of such as are regenerate and pure themselues from originall guilt I answere and must often repeate that similitudes neuer consort in all points but only in some one for which they are alleadged Secondly I say that Christians baptized in respect of their owne priuate persons are cleansed and purifyed yet the common nature which is conueyed vnto others is stil contaminated with vitious corruption that remayneth still captiued in the iayle of sinne from which all A particular and full answere to euery part of the former demaund men descending must needs be borne in vnhappy seruitude Lastly I answere more clearely and in particuler to euery branch of the former argument the soule I grant is created most pure by the hands of the highest the flesh is not properly taynted with the guilt of sinne yet by the vnion of the soule and body the child becommeth the Sonne of Adam a member of mankind a branch of that vyne which dyed in the stocke yea he becommeth one of them who in their roote and origen trespassed and Augu. ● 1. retract c. 13. infringed the law of the Almighty and so is iustly depriued of the ornament of Grace and is borne in disfauour of him when he by the will of another as S. Augustine writeth volūtarily offēded before he was borne Wherfore although the Parents be free frō the staine of sinneful contagion yet making their children by generation the Sonnes of Adam they necessarily inwrap them in the bondes of his captiuity 15. Notwithstanding if any wrangling Caluinist should further contend and say that as infants draw poyson from Adam from whome they deriue the succession of their pedigree so they should sucke the dew of grace from their baptized parents because they more immediately issue and spring from them You may well deny his illation and assigne this difference because the couenant of transfusing either sinne or righteousnes God made with Adam and not with other parents the will of all mankind was only included in him and not in other progenitours therfore as we partake not the dregs of any of their proper faults so neither the dowryes of their heauenly grace And yet how the guiltines of Adams Aug. l. 3. de peccat merit remis cap. 8. 9. fall is distilled vnto vs how regenerated parents breed vnregenerated children S. Augustine maketh manifest by these similituds by the example of the circumcised Iew who begetteth infants vncircumcised of the grayne of wheate purged from chaffe and so sowed in the ground yet growing vp againe with reed chaffe and eares likewise of Christian parents who bring forth vnchristned babes of consecrated or annoynted persons who glory