used in Polybius Suidas and Varâ—nu◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is eâ condition for that cause or condition and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad quid ades are the words of the Gospel as Suidas quotes them 3. Although 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in whom or in him yet it is so very seldome or infrequent that it were intolerable to do violence to this place to force it to an unnatural signification 4. If it did alwayes signifie the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or in him which it does not yet we might very well follow the same reading we now do and which the Apostles discourse does infer for even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 does divers times signifie forasmuch or for that as is to be seen in Rom. 8.3 and Heb. 2.18 But 5. supposing all that can be and that it did signifie in whom yet the sense were fair enough as to the whole article for by him or in him we are made sinners that is brought to an evil state of things usually consequent to sinners we are us'd like sinners by him or in him just as when a sinner is justified he is treated like a righteous person as if he had never sinned though he really did sin oftentimes and this for his sake who is made righteousness to us so in Adam we are made sinners that is treated ill and afflicted though our selves be innocent of that sin which was the occasion of our being us'd so severely for other sins of which we were not innocent But how this came to pass is told in the following words For untill the law sin was in the world V. 13 14. but sin is not imputed when there is no law Nevertheless death reigned from Adam to Moses even over them that had not sinned after the similitude of Adams transgression who is the figure of him that was to come By which discourse it appears that S. Paul does not speak of all mankinde as if the evil occasion'd by Adams sin did descend for ever upon that account but it had a limited effect and reach'd onely to those who were in the interval between Adam and Moses This death was brought upon them by Adam that is death which was threatned to Adam onely went forth upon them also who indeed were sinners but not after the similitude of Adams transgression that is who sinn'd not so capitally as he did For to sin like Adam is used as a Tragical and a high expression Hos 6.7 So it is in the Prophet They like men have transgressed so we reade it but in the Hebrew it is They like Adam have transgressed and yet death pass'd upon them that did not sin after the similitude of Adam for Abel and Seth and Abraham and all the Patriarchs died Enoch onely excepted and therefore it was no wonder that upon the sin of Adam death entred upon the world who generally sinn'd like Adam since it passed on and reigned upon less sinners * It reigned upon them whose sins therefore would not be so imputed as Adams was because there was no law with an express threatning given to them as was to Adam but although it was not wholly imputed upon their own account yet it was imputed upon theirs and Adams For God was so exasperated with Mankinde that being angry he would still continue that punishment even to the lesser sins and sinners which he onely had first threatned to Adam and so Adam brought it upon them They indeed in rigour did themselves deserve it but if it had not been for that provocation by Adam they who sinn'd not so bad and had not been so severely and expresly threatned had not suffer'd so severely * The case is this Jonathan and Michal were Sauls children it came to pass that seven of Sauls issue were to be hanged all equally innocent equally culpable David took the five sons of Michal for she had left him unhandsomely Jonathan was his friend and therefore he spar'd his son Mephibosheth Here it was indifferent as to the guilt of the persons whether David should take the sons of Michal or of Jonathan but it is likely that as upon the kindeness which David had to Jonathan he spar'd his son so upon the just provocation of Michal he made that evil to fall upon them of which they were otherwise capable which it may be they should not have suffered if their Mother had been kinde Adam was to God as Michal to David But there was in it a further design for by this dispensation of death Adam was made a figure of Christ So the Apostle expresly affirms who is the figure of him that was to come that as death pass'd upon the posterity of Adam though they sinn'd less then Adam so life should be given to the followers of Christ though they were imperfectly righteous that is not after the similitude of Christs perfection But for the further clearing the Article depending upon the right understanding of these words these two things are observable 1. That the evil of death descending upon Adams posterity for his sake went no further then till Moses For after the giving of Moses law death passed no further upon the account of Adams transgression but by the sanction of Moses law where death was anew distinctly and expresly threatned as it was to Adam and so went forward upon a new score but introduc'd first by Adam that is he was the cause at first and till Moses also he was in some sense the author and for ever after the precedent and therefore the Apostle said well In Adam we all die his sin brought in the sentence in him it began and from him it passed upon all the world though by several dispensations 2. In the discourse of the Apostle those that were nam'd were not consider'd simply as born from Adam and therefore it did not come upon the account of Natural or Original corruption but they were consider'd as Sinners just as they who have life by Christ are not consider'd as meerly children by title or spiritual birth and adoption but as just and faithful But then this is the proportion and purpose of the Apostle as God gives to these life by Christ which is a greater thing then their imperfect righteousness without Christ could have expected so here also this part of Adams posterity was punish'd with death for their own sin but this death was brought upon them by Adam that is the rather for his provocation of God by his great transgression There is now remaining no difficulty but in the words of the 19 verse By one mans disobedience many were made sinners Concerning which I need not make use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or many whom sometimes S. Paul calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all and many that is all from Adam to Moses but they are but many and not all in respect of
the Kingdome of God be not in some sense a teaching men so to do then nothing is For when God said to Adam That day thou eatest of the forbidden fruit thou shalt die the Tempter said Nay but ye shall not die and so was author to Adam of committing his sin So when our blessed Saviour hath told us that to break one of these least Commandements is exclusive of us from heaven they that say that not every solution or breaking of them is exclusive from heaven which are the words of Bellarmine and the doctrine of the Roman Church must even by the consequence of this very gloss of his fall under the danger of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the false teachers or the breakers of them by false interpretation However fearful is the malediction even to the breakers of the least 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that I may use the words of Theophylach he shall be last in the resurrection and shall be thrown into hell for that is the meaning of least in the Kingdom of heaven fortasse ideò non erit in regno coelorum ubi nisi magni esse non possunt said S. Austin least is none at all for into heaven none can enter but they which are great in Gods account 7. Lastly God hath given us the perpetual assistances of his Spirit the presence of his grace the ministery of his word the fear of judgements the endearment of his mercies the admonition of friends the severity of Preachers the aid of Books the apprehension of death the sense of our daily dangers our continual necessities and the recollection of our prayers and above all he hath promised heaven to the obedient which is a state of blessings so great and infinite as upon the account of them it is infinitely reasonable and just if he shall exact of us every sin that is every thing which we can avoid Upon this account it is that although wise and prudent men doe not despise the continual endearments of an old friend yet in many cases God may and doth and from the rules and proper measures of humane friendship to argue up to a presumption of Gods easiness in not exacting our duty is a fallacious proceeding but it will deceive no body but our selves 2. Every sin is directly against Gods law and therefore is damnable and deadly in the accounts of the Divine justice one as well though not so grievously as another For though sins be differenc'd by greater and less yet their proportion to punishment is not differenc'd by Temporal and Eternal but by greater and less in that kinde which God hath threatned So Origen Homil. 35. in Lucam Vnusquisque pro qualitate quantitate peccati diversam mulctae sententiam expendit Si parum est quod peccas ferieris damno minuti ut Lucas scripsit ut verò Matthaeus quadrantis Veruntamen necesse est hoc ipsum quod exstitisti debitor solvere Non eniminde exibis nisi minima quaeque persolveris Every one according to the quantity and quality of his sin must pay his fine but till he hath paid he shall not be loosed from those fearful prisons that is he shall never be loosed if he agree not before he comes thither The smallest offence is a sin and therefore it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a transgression of the Law a violation of that band by which our obedience unites us unto God And this the holy Scripture signifies unto us in various expressions For though the several words are variously used in sacred and profane writers yet all of them signifie that even the smallest sin is a prevarication of the Holy laws 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lib. 4. de orthod fide cap. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Damascen cals sin which we render well by Transgression and even those words which in distinction signify a small offence yet they also signify the same with the greater words to shew that they all have the same formality and doe the same displeasure or at least that by the difference of the words no difference of their natures can be regularly observed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Sins against God onely are by Phavorinus called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the same word is also used for sin against our neighbours 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If thy brother sin against thee that is doe thee injury 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and this is properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 injustice But Demosthenes distinguishes injustice from sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by voluntary and involuntary 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Orat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He that does wrong willingly is unjust he that does it unwillingly is a sinner The same indistinction is observable in the other words of Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by S. Hierome used for the beginnings of sin Cum cogitatio tacita subrepit ex aliquâ parte conniventibus nobis nec dum tamen nos impulit ad ruinam when a sudden thought invades us without our advertency and observation and hath not brought forth death as yet and yet that death is appendent to whatsoever it be that can be signified by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we may observe because the sin of Adam that called death upon all the world is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 5.18 Eph. 2.1 and of the Ephesian Gentiles S. Paul said they had been dead 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in trespasses and sins and therefore it cannot hence be inferred that such little obliquities or beginnings of greater sins are onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 besides the law not against it for it is at least the word hinders not but it may be of the same kinde of malignity as was the sin of Adam Lib. 3. quaest super Levit. q. 20. And therefore S. Austin renders the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 delictum or offence and so do our Bibles And the same also is the case of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is attributed even to concupiscence or the beginnings of mischief Rom. 7.5 In cap. 2. Ephes Jam. 1.15 by S. Paul and by S. Hierome but the same is used for the consummation of concupiscence in the matter of uncleanness by S. James Lust when it hath conceived 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vid. Com. DD. in Titum verb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 peccatum is the Latine word which when it is used in a distinct and pressed sense it is taken for the lesser sins and is distinguished from crimen Paulus Orosius * Apol. de liber arbit uses it to signify onely the concupiscence or sinful thoughts of the heart and when it breaks forth to action he cals it a crime peccatum cogitatio concipit crimen verò non nisi actus ostendit and it was so used by the ancient Latins Peccatus it
was called by them quasi pellicatus that inticing which is proper to uncleanness So Cicero in A. Gellius Lib. 13. c. 19. Nemo ita manifesto peccatu tenebatur ut cum impudens fuisset in facto tum impudentior videretur si negaret Thus the indistinction of words mingles all their significations in the same common notion and formality They were not sins at all if they were not against a Law and if they be they cannot be of their own nature venial but must be liable to that punishment which was threatned in the Law whereof that action is a transgression 2. The Law of God never threatens the justice of God never inflicts punishment but upon transgressors of his Laws the smallest offences are not only threatned but may be punished with death therefore they are transgressions of the Divine Law So S. Basil argues Nullum peccatum contemnendum ut parvum quando D. Paulus de omni peccato generatim pronunciaverat stimulum mortis esse peccatum The sting of death is sin that is death is the evil consequent of sin and comes in the tail of it of every sin and therefore no sin must be despised as if it were little Now if every little sin hath this sting also as it is on all hands agreed that it hath it follows that every little transgression is perfectly and intirely against a Commandement And indeed it is not sense to say any thing can in any sense be a sin and that it should not in the same sense be against a Commandement For although the particular instance be not named in the Law yet every instance of that matter must be meant It was an extreme folly in Bellarmine to affirm De amiss grat cap. 11. §. Assumptio probatur Peceatum veniale ex parvitate materiae est quidem perfectè voluntarium sed non perfectè contra legem Lex enim non prohibet furtum unius oboli in specie sed prohibet furtum in genere That a sin that is venial by the smalness of the matter is not perfectly against the Law because the Law forbids theft indeed in the general but does not in particular forbid the stealing of a half-peny for upon the same reason it is not perfectly against the Law to steal three pound nineteen shillings three pence because the Law in general onely forbids theft but does not in particular forbid the stealing of that sum * But what is besides the Law and not against it cannot be a sin and therefore to fancy any sin to be onely besides the Law is a contradiction so to walk to ride to eat flesh or herbs to wear a long or a short garment are said to be besides the Law but therefore they are permitted and indifferent Indifferent I say in respect of that Law which relates to that particular matter and indifferent in all senses unless there be some collateral Law which may prohibit it indirectly So for a Judge to be a Coachman for a Priest to be a Fidler or Inne-keeper are not directly unlawful but indirectly they are as being against decency and publick honesty or reputation or being inconvenient in order to that end whither their calling is design'd To this sense are those words of S. Paul All things are lawful for me but all things are not expedient That is some things which directly are lawful by an indirect obligation may become unfit to be done but otherwise Licitum est quod nullâ lege prohibetur saith the Law If no Law forbids it then it is lawful and to abstain from what is lawful though it may have a worthiness in it more then ordinary yet to use our liberty is at no hand a sin The issue then is this either we are forbidden to doe a venial sin or we are not If we are not forbidden then it is as lawful to doe a venial sin as to marry or eat flesh If we are forbidden then every such action is directly against Gods Law and consequently finable at the will of the supreme Judge and if he please punishable with a supreme anger Aâ—d to this purpose there is an excellent observation in S. Austin Lib. 3. Quaest super Levit. q. 20. Peccatum delictum si nihil differrent inter se si unius rei duo nomina essent non curaret Scriptura tam diligentèr unum esse utriusque sacrificium There are several names in Scripture to signify our wandrings and to represent the several degrees of sin but carefully it is provided for that they should be expiated with the same sacrifice which proves that certainly they are prevarications of the same Law offences of the same God provocations of the same anger and heiâ—s of the same death and even for small offences a Sacrifice was appointed lest men should neglect what they think God regarded not 3. Every sin even the smallest is against Charity which is the end of the Commandement For every sin or evil of transgression is far worse then all the evils of punishment with which mankinde is afflicted in this world and it is a less evil that all mankinde should be destroyed then that God should be displeased in the least instance that is imaginable Now if we esteem the loss of our life or our estate the wounding our head or the extinction of an eye to be great evils to us and him that does any thing of this to us to be our enemy or to be injurious we are to remember that God hates every sin worse then we can hate pain or beggery And if a nice and a tender conscience the spirit of every excellent person does extremely hate all that can provoke God to anger or to jealousy it must be certain that God hates every such thing with an hatred infinitely greater so great that no understanding can perceive the vastness of it and immensity For by how much every one is better by so much the more he hates every sin and the soul of a righteous man is vexed and afflicted with the inrodes of his unavoidable calamities the armies of Egypt the lice and flies his insinuating creeping infirmities Now if it be holiness in him to hate these little sins it is an imitation of God for what is in us by derivation is in God essentially therefore that which angers a good man and ought so to do displeases God and consequently is against charity or the love of God For it is but a vain dream to imagine that because just men such who are in the state of grace and of the love of God do commit smaller offences therefore they are not against the love of God for every degree of cold does abate something of the heat in any hot body but yet because it cannot destroy it all cold and heat may be consistent in the same subject but no man can therefore say they are not contraries and would not destroy each other if they were not hindred by something else
thy sweetest mercy Amen Amen Amen CHAP. VI. Of Concupiscence and Original sin and whether or no or how far we are bound to repent of it §. 1. ORiginal sin is so called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or figuratively meaning the sin of Adam which was committed in the Original of mankinde by our first Parent and which hath influence upon all his posterity Nascuntur non propriè De civit lib. 16. c. 18. sed originalitèr peccatores So S. Austin and therefore S. Ignatius cals it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the old impiety Epist ad Trallian that which was in the original or first Parent of mankinde This sin brought upon Adam all that God threatned but no more A certainty of dying together with the proper effects and affections of mortality was inflicted on him and he was reduced to the condition of his own nature and then begat sons and daughters in his own likeness that is in the proper temper and constitution of mortal men For as God was not bound to give what he never promised viz. an immortal duration and abode in this life so neither does it appear in that angry entercourse that God had with Adam that he took from him or us any of our natural perfections but his graces onely Man being left in this state of pure Naturals could not by his own strength arrive to a supernatural end which was typified in his being cast out of Paradise and the guarding it with the flaming sword of a Cherub For eternal life being an end above our natural proportion cannot be acquir'd by any natural means Neither Adam nor any of his posterity could by any actions or holiness obtain heaven by desert or by any natural efficiency for it is a gift still and it is neque currentis neque operantis neither of him that runneth nor of him that worketh but of God who freely gives it to such persons whom he also by other gifts and graces hath dispos'd toward the reception of it What gifts and graces or supernatural endowments God gave to Adam in his state of Innocence we know not God hath no where told us and of things unrevealed we commonly make wild conjectures But after his fall we finde no sign of any thing but of a common man And therefore as it was with him so it is with us our nature cannot goe to heaven without the helps of the Divine grace so neither could his and whether he had them or no it is certain we have receiving more by the second Adam then we did lose by the first and the sons of God are now spiritual which he never was that we can finde But concerning the sin of Adam tragical things are spoken it destroyed his original righteousness and lost it to us for ever it corrupted his nature and corrupted ours and brought upon him and not him onely but on us also who thought of no such thing an inevitable necessity of sinning making it as natural to us to sin as to be hungry or to be sick and die and the consequent of these things is saddest of all we are born enemies of God sons of wrath and heirs of eternal damnation In the meditation of these sad stories I shall separate the certain from the uncertain that which is reveal'd from that which is presum'd that which is reasonable from that which makes too bold reflexions upon Gods honour and the reputation of his justice and his goodness I shall doe it in the words of the Apostle from whence men commonly dispute in this Question right or wrong according as it happens By one man sin came into the world That sin entred into the world by Adam Rom. 5.12 is therefore certain because he was the first man and unless he had never sinn'd it must needs enter by him for it comes in first by the first and Death by sin that is Death which at first was the condition of nature became a punishment upon that account just as it was to the Serpent to creep upon his belly and to the Woman to be subject to her Husband These things were so before and would have been so for the Apostle pressing the duty of subjection gives two reasons why the woman was to obey One of them onely was derived from this sin the other was the prerogative of creation for Adam was first formed 1 Tim. 2.13 then Eve so that before her fall she was to have been subject to her husband because she was later in being she was a minor and therefore under subjection she was also the weaker vessel But it had not been a curse and if any of them had been hindred by grace and favour by Gods anger they were now left to fall back to the condition of their nature Death passed upon all men That is upon all the old world who were drowned in the floud of the Divine vengeance and who did sin after the similitude of Adam And therefore S. Paul addes that for the reason In as much as all men have sinned If all men have sinned upon their own account as it is certain they have then these words can very well mean that Adam first sinned and all his sons and daughters sinned after him and so died in their own sin by a death which at first and in the whole constitution of affairs is natural and a death which their own sins deserved but yet which was hastned or ascertained upon them the rather for the sin of their progenitor Sin propagated upon that root and vicious example or rather from that beginning not from that cause but dum ita peccant similiter moriuntur If they sin so then so shall they die so S. Hierome But this is not thought sufficient and men doe usually affirm that we are formally and properly made sinners by Adam and in him we all by interpretation sinned and therefore think these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forasmuch as all men have sinned ought to be expounded thus Death passed upon all men In whom all men have sinned meaning that in Adam we really sinn'd and God does truly and justly impute his sin to us to make us as guilty as he that did it and as much punish'd and liable to eternal damnation And all the great force of this fancy relies upon this exposition of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signify in him Concerning which there will be the less need of a laborious inquiry if it be observed that the words being read Forasmuch as all men have sinned bear a fair and clear discourse and very intelligible if it be rendred In him it is violent and hard a distinct period by it self without dependence or proper purpose against the faith of all copies who do not make this a distinct period and against the usual manner of speaking 2. This phrase of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in 2 Cor. 5.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not for that we would be unclothed and so it is
Cyril adv Anthrop He was mortal of himself and we are mortal from him Dial. adv Tryph. Peccando Adam posteros morti subjecit universos huic delicto obnoxios reddit said Justin Martyr Adam by his sin made all his posterity liable to the sin and subjected them to death One explicates the other Lib. 3. Ep. 8. and therefore S. Cyprian calls Original sin Malum domesticum contagium mortis antiquae primâ nativitate contractum His sin infected us with death and this infection we derive in our birth that is we are born mortal Adams sin was imputed to us unto a natural death in him we are sinners as in him we die But this sin is not real and inherent but imputed onely to such a degree So S. Cypriam affirms most expresly .... infans recens natus nihil peccavit nisi quòd secundum Adam carnalitèr natus contagium mortis antiquae primâ nativitate contraxit An infant hath not sinn'd save onely that being carnally born of Adam in his first birth he hath contracted the contagion of the old death This evil which is the condition of all our natures viz. to die was to some a punishment but to others not so It was a punishment to all that sinn'd both before Moses and since upon the first it fell as a consequent of Gods anger upon Adam as I before discours'd upon the latter it fell as a consequent of that anger which was threatned in Moses law But to those who sinned not at all as Infants and Innocents it was meerly a condition of their nature and no more a punishment then to be a childe is It was a punishment of Adams sin because by his sin humane Nature became disrob'd of their preternatural immortality and therefore upon that account they die but as it related to the persons it was not a punishment not an evil afflicted for their sin or any guiltiness of their own properly so called We finde nothing else in Scripture express'd to be the effect of Adams sin and beyond this without authority we must not go Other things are said but I finde no warrant for them in that sense they are usually suppos'd and some of them in no sense at all The particulars commonly reckoned are that from Adam we derive an Original ignorance a proneness to sin a natural malice a fomes or nest of sin imprinted and plac'd in our souls a loss of our wills liberty and nothing is left but a liberty to sin which liberty upon the summe of affairs is expounded to be a necessity to sin and the effect of all is we are born heirs of damnation Concerning Original or Natural ignorance it is true we derive it from our Parents I mean we are born with it but I do not know that any man thinks that if Adam had not sinn'd that sin Cain should have been wise as soon as his Navel had been cut Neither can we guess at what degree of knowledge Adam had before his fall Certainly if he had had so great a knowledge it is not likely he would so cheaply have sold himself and all his hopes out of a greedy appetite to get some knowledge But concerning his posterity indeed it is true a childe cannot speak at first nor understand and if as Plato said all our knowledge is nothing but memory it is no wonder a child is born without knowledge But so it is in the wisest men in the world they also when they see or hear a thing first think it strange and could not know it till they saw or heard it Now this state of ignorance we derive from Adam as we do our Nature which is a state of ignorance and all manner of imperfection but whether it was not imperfect and apt to fall into forbidden instances even before his fall we may best guess at by the event for if he had not had a rebellious appetite and an inclination to forbidden things by what could he have been tempted and how could it have come to pass that he should sin Indeed this Nature was made worse by sin and became devested of whatsoever it had extraordinary and was left naked and meer and therefore it is not onely an Original imperfection which we inherit but in the sense now explicated it is also an Original corruption And this is all As natural death by his sin became a curse so our natural imperfection became natural corruption and that is Original sin Death and imperfection we derive from Adam but both were natural to us but by him they became actual and penal and by him they became worse as by every evil act every principle of evil is improv'd And in this sense this Article is affirmed by all the Doctors of the ancient Church We are miserable really sinners in account or effect that properly this improperly and are faln into so sad a state of things which we also every day make worse that we did need a Saviour to redeem us from it For in Original sin we are to consider the principle and the effects The principle is the actual sin of Adam This being to certain purposes by Gods absolute dominion imputed to us hath brought upon us a necessity of dying and all the affections of mortality which although they were natural yet would by grace have been hindred Another evil there is upon us and that is Concupiscence this also is natural but it was actual before the fall it was in Adam and tempted him This also from him is derived to us and is by many causes made worse by him and by our selves And this is the whole state of Original sin so far as is fairly warrantable But for the other particulars the case is wholly differing The sin of Adam neither made us 1. Heirs of damnation Nor 2. Naturally and necessarily vicious 1. It could not make us Heirs of damnation This I shall the less need to insist upon because of it self it seems so horrid to impute to the goodness and justice of God to be author of so great a calamity to Innocents that S. Austins followers have generally left him in that point and have descended to this lesser proportion that Original sin damns onely to the eternal loss of the sight of Gods glorious face But to this I say these things 1. That there are many Divine which beleeve this alone to be the worm that never dies and the fire that never goeth out that is in effect this and the anguish for this is all the hell of the damned And unless infants remain infants in the resurrection too which no man that I know affirms or unless they be sensless and inapprehensive it is not to be imagined but that all that know they are by way of punishment depriv'd of the glorious face of God must needs have a horrible anguish of soul to eternal ages And this argument besides the reasonableness of the thing Lib. 6. in Julian c. 4. hath
well done are great advantages to our state and yet we are hardly brought to them and love not to stay at them and wander while we are saying them and say them without minding and are glad when they are done or when we have a reasonable excuse to omit them A passion does quite overturn all our purposes and all our principles and there are certain times of weakness in which any temptation may prevail if it comes in that unlucky minute This is a little representment of the state of man whereof a great part is a natural impotency and the other is brought in by our own folly Concerning the first when we discourse it is as if one describes the condition of a Mole or a Bat an Oyster or a Mushrome concerning whose imperfections no other cause is to be inquired of but the will of God who gives his gifts as he please and is unjust to no man by giving or not giving any certain proportion of good things And supposing this loss was brought first upon Adam and so descended upon us yet we have no cause to complain for we lost nothing that was ours Praeposterum est said Paulus the Lawyer antè nos locupletes dici quà m acquisierimus We cannot be said to lose what we never had and our fathers goods were not to descend upon us unless they were his at his death If therefore they be confiscated before his death ours indeed is the inconvenience too but his alone is the punishment and to neither of us is the wrong But concerning the second I mean that which is superinduc'd it is not his fault alone nor ours alone and neither of us is innocent we all put in our accursed Symbol for the debauching of our spirits for the besotting our souls for the spoiling our bodies Ille initium induxit debiti S. Chrys in cap. 6. Ephes nos foenus auximus posterioribus peccatis c. He began the principal and we have increas'd the interest This we also finde well expressed by Justin Martyr for the Fathers of the first ages spake prudently and temperately in this Article as in other things Christ was not born or crucified because himself had need of these things but for the sake of mankinde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dial. cum Tryph. which from Adam fell into death and the deception of the Serpent besides the evil which every one addes upon his own account And it appears in the greatest instance of all even in that of natural death which though it was natural yet from Adam it began to be a curse just as the motion of a Serpent upon his belly which was concreated with him yet upon this story was changed into a malediction and an evil adjunct But though Adam was the gate and brought in the head of death yet our sins brought him in further we brought in the body of death Our life was left by Adam a thousand years long almost but the iniquity of man brought it quickly to 500 years from thence to 250 from thence to 120 and at last to seventy and then God would no more strike all mankinde in the same manner but individuals and single sinners smart for it and are cut off in their youth and do not live out half their dayes And so it is in the matters of the soul and the spirit Every sin leaves an evil upon the soul and every age grows worse and addes some iniquity of its own to the former examples And therefore Tertullian calls Adam mali traducem he transmitted the original and exemplar and we write after his copy Infirmitatis ingenitae vitium so Arnobius calls our natural baseness we are naturally weak and this weakness is a vice or defect of Nature and our evil usages make our natures worse like Butchers being us'd to kill beasts their natures grow more savage and unmerciful so it is with us all If our parents be good yet we often prove bad as the wilde olive comes from the branch of a natural olive or as corn with the chaff come from clean grain and the uncircumcised from the circumcised But if our parents be bad it is the less wonder if their children are so a Blackamore begets a Blackamore as an Epileptick son does often come from an Epileptick father and hereditary diseases are transmitted by generation so it is in that viciousness that is radicated in the body for a lustful father oftentimes begets a lustful son and so it is in all those instances where the soul follows the temperature of the body And thus not onely Adam but every father may transmit an Original sin or rather an Original viciousness of his own For a vicious nature or a natural improbity when it is not consented to is not a sin but an ill disposition Philosophy and the Grace of God must cure it but it often causes us to sin before our reason our higher principles are well attended to But when we consent to and actuate our evil inclinations we spoil our natures and make them worse making evil still more natural For it is as much in our nature to be pleased with our artificial delights as with our natural And this is the doctrine of S. Austin speaking of Concupiscence Lib. 1. de nupt conâ—â—p c. 23. Modo quodam loquendi vocatur peccatum quòd peccato facta est peccati si vicerit facit reum Concupiscence or the viciousness of our Nature is after a certain manner of speaking called sin because it is made worse by sin and makes us guilty of sin when it is consented to It hath the nature of sin so the Article of the Church of England expresses it that is it is in eâdem materiâ it comes from a weak principle à naturae vitio from the imperfect and defective nature of man and inclines to sin But that I may again use S. Austins words Quantum ad nos attinet Lib 2. ad Julian sine peccato semper essemus donec sanaretur hoc malum si ei nunquam consentiremus ad malum Although we all have concupiscence yet none of us all should have any sin if we did not consent to this concupiscence unto evil Concupiscence is Naturae vitium but not peccatum a defect or fault of nature but not formally a sin which distinction we learn from S. Austin Ibid. Non enim talia sunt vitia quae jam peccata dicenda sunt Concupiscence is an evil as a weak eye is but not a sin if we speak properly till it be consented to and then indeed it is the parent of sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so S. James it brings forth sin This is the vile state of our natural viciousness and improbity and misery in which Adam had some but truly not the biggest share and let this consideration sink as deep as it will in us to make us humble and careful but let us not use it as an excuse to lessen
possibility of keeping Gods Commandments 17 Confession due to God 607 35 Why we are to confess sins to God who knoweth them before 610. What properly is meant by it ibid. Auricular confession whence it descended 615. Confession to a Priest is no part of contrition ibid. The benefit of confessing to a Priest 616 43 Rules concerning the practise of confession 669 shame should not hinder confession 673 A rule to be observed by the Minister that receiveth confessions 674 20 Of confessing to a priest or Minister 678 24 Confession in preparation to the Sacrament 678 25 Concupiscence is not mortal till it proceeds further 466 19 Conscience the contention between the flesh and conscience no sign of regeneration 480 29 How to know which prevails in this contention 481 29 Contrition the efficacy of contrition in repentance 281 61 What contrition is 280 59. 582 5. The difference between it and attrition 601. Contrition must not be mistaken for a single act 604. 31 1 Cor. 6.12 explained 122 23. and 10.23 ibid. and 2.14 expl 400 51. and 488 35 and 11.27 expl 566 2 Cor. 5.21 expl 369 15. and 12.21 535 12 Corporal austerities or penances 680 26. they are not simply necessary ibid. Coloss 2.18 expl 478 29 Covenant the opposition between the new and old Covenant is not in respect of faith and works 42 7 S. Cyprian was not the author of that book under his name with the title De coena Domini 285 64 D DEath how to treat a dying man being in despair 277 56 Despair a caution to be observed by them that minister comfort to those who are near to despair 665 10. Considerations to be opposed against the despair of penitent Clinicks 329 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 170 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 178 15 E Ephes 2.2 3. expl 397 48 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes was put to signifie Ecclesiastical Repentance 6â—6 34 645 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 175 10 F FAther how God punishes the fathers sin upon the children â—03 God never imputes the fathers sin to the children so as to inflict eternal punishment but onely temporal 404 54 This God does onely in punishment of the greatest crimes 406 57 and not often 406 58 but before the Gospel was published 407 8 Fasting it is one of the best penances 684 29 Fear to leave a sin out of fear is not sinful but may be accepted 491 Flesh the law of the flesh in man 479 29 The contention between it and the conscience no sign of regeneration 480 29 How to know which prevails in the contention 481 29 Forgiving injuries considered as a part or fruit of repentance 956.84 G GAlat 5.15 16 17 18. expl 481 and 5.24 expl 500 56 and 5.17 expl 554 Ganefis 6.5 exp 392 45 and 8.21 expl 393 46 God no man is tempted of God 437 14 Holy Ghost what is the sin against the Holy Ghost 535 41 Final impenitence proved not to be the sin against the Holy Ghost 556 42 That the sin against the Holy Ghost is pardonable 559 48 In what sense it is affirmed in Scripture that the sin against the Holy Ghost shall not be pardoned in this world nor in the world to come 561 51 52 Gospel difference between it and the Law 4 20 23 Whether the precepts of the Gospel be impossible to be kept 8 What is required in the Gospel 43 9 The Gospel is nothing else but faith and repentance 74 2 Grace to be in the state of grace is of very large signification 189 31 The just measures and latitude of a mans being in the state of grace 190 52 How it works 273 52 H HAbits a single act of sin without a habit gives a denomination 185 25 Sins are damnable that cannot be habitual 184 24 A sinful habit hath a guilt distinct from that of the act 228 1 Sinful habits require a distinct manner of repentance 256 31 seven objections against that assertion answered 272 51 Of infused habits 71 53 The method of mortifying vicious habits 314 9 10 Hands imposition of hands was twice solemnly had in repentance 634 Heaven in a natural estate we cannot hope for heaven 436 10 Hebrews 9.28 expl 369 15 and 7.27 expl 370 17 and 5.23 expl 370 17 and 64 5 6 expl 551 and 10 26 27 expl ibid. Hosea 6.7 expl 366 11. I JAmes 2.10 expl 206 55 Ignorance where it self is no sin the action flowing from it is innocent 515 62 Infants what punishment Adams sin can bring upon Infants that die 375.23 Infirmity that state which some men call a state of infirmity is a state of sin and death 473 25 What are sins of infirmity 500 47 sins of infirmity consist more in the imperfection of obedience then in the commission of any evil 502 49 A sin of infirmity cannot be but in a small matter 505 52 What are not sins of infirmity 507.53 Violence of passion excuseth not under the title of sins of infirmity 508 54 sins of infirmity not accounted in the same manner to young men as to others 510 57 The greatness of the temptation does not make sin excusable upon the account of sins of infirmity 511 58 The smallest instance if observed ceases to be a sin of infirmity 512 59 A mans will hath no infirmity 512 60 Nothing is a sin of infirmity but what is in some sense involuntary â—â—4 61 sins of inculpable ignorance are sins of infirmity 514 62 There is no pardonable state of infirmity 522 76 John 8.47 expl 284 62. and 5.34 expl 394 47. and 14.17 expl 489 and 20.23 expl 570 66 1 John 5.17 expl 189 31 and 5.16 17. expl 553 39 and 3.9 expl 554 and 1.9 expl 606 34 Isaiah 53.10 expl 369 15 Impossible a limited signification of it 552 39 Justice Gods justice and mercy reconciled about his exacting the law 20 K 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 173 6 L LAw in what sense said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3 Its severity made the Gospel better received ibid. Difference between it and the Gospel 4 20 23 Of the difference between S. Augustine and S. Hierome concerning the possibility of keeping the law of God 17 In what measures God exacteth it 20 and 22 His mercy and justice reconciled about that thing ibid and 23 35 To keep the law naturally possible but morally impossible 21 34 No man can keep the law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but in a sense of favour 34 50 The law of Works imposed on Adam onely 39 1 The state of men under the law 472 A threefold law in man Flesh or Members the MInde or Conscience the Spirit 478 29 The contention between the law of the flesh and conscience no sign of regeneration but the contention between the law of the flesh and spirit is 480 29 Lawfull every thing that is lawful or the utmost of what is lawful not always fit to be done 676 23 Life the necessity of good life 325 25
answered 272 51 Objections against the repentance of Clinicks 281 57. 277 56. 284 64 Heathens newly baptised if they die immediately need not repentance 284 64 The objection concerning the thief on the Cross answered 288 289 Testimonies of the Ancients against death bed repentance 292 66 The manner of repentance in habitual sinners who begin repentance betimes 305 1 The manner of repentance which habitual sins must be cured by in them who return not till old age 317 12 The usage of sinners who repent not till their death-bed 325 25 Considerations shewing how dangerous it is to delay repentance 325 25 Considerations to be opposed against the despair of penitent Clinicks 329 29 What hopes penitent Clinicks have taken out of the writings of the Fathers of the Church 330 30 The manner how the ancient Church treated penitent Clinicks 3â—7 5 The particular acts and parts of repentance that are fittest for a dying man 339 32 The penitent in the opinion of the Jewish Doctors preferred above the just and innocent 530 5 The practice of the Primitive Fathers about penitent Clinicks 539 the practice of the ancient Fathers excluding from repentance murderers adulterers and idolaters 540 Penitential sorrow is rather in the understanding then the affections 586 12 penitential sorrow is not to be estimated by the measures of sense 588 15 590 17 a double solemne imposition of hands in repentance 633 as our repentance is so is our pardon 649 a man must not judge of his repentance by his tears nor by any one manner of expression 658 1 He that suspects his repentance should use that suspicion as a means to improve his repentance 660 Meditations that will dispose the heart to repentance ibid. No man can be said truly to have grieved for sins which at any time after he remembers with pleasure 662 7 the repentance of Clinicks 667 13 sorrow for sin is but a sign or instrument of repentance 668 14 Restitution considered as a part of repentance 656 84 Romans 7.14 exp 261 40 6.7 exp 266 44 7.7 exp 311 5 5.12 exp 363 7 5.13 14. exp 365 11 7.23 exp 400 50 455 8 7.15 19. exp 454 6 456 9 S. Aug. restrained the words of the Apostle R m 7.15 to the matter of desires and concupiscence and excluded all evil actions from the meaning of that text 463 17 reasons against the interpretation of that Father 465 18 7.9 exp 468 23 8.7 exp 478 29 7.22 23. exp 480 29 5.10 exp 576 77 Revelation 19.9 exp 284 62 Religion if it be seated onely in the understanding not accepted to salvation 476 28 S SAcrament Church of God used to deny the Sacrament to no dying penitent that desired it 330 29 Of confeshon to a Minister in preparation to the Sacrament 678 25 1 Sam 2.25 exp 561 51 Satisfaction what it signified in the sense of the Ancients 644 72 606 34 645 the Ancients did not beleeve satisfactions simply necessary to the procuring of pardon from God 651 78 Sins are not equal 104 5 How they are made greater or less ibid. No sin is ven al 110 9 the smallest sins are destructive of our friendship with God 111 12 the Doctors of the Roman Church doe not rightly define venial sins ibid. the smallest is against charity 123 24 and is turning from God 125 26 the smaller the sin the less excusable if done with observation 127 27 Venial sins distinguished into such as are venial by the imperfection of the agent by the smalness of the matter or venial in the whole kinde 128 28 that no sins are venial in their nature or whole kinde 129 31 sins differ in degree but not in their essential order to punishment 132 33 No sins are venial but by repentance 134 34 The absurdity of the Romane doctrines concerning venial sins 138 39 the inconveniences following from the doctrine of venial sins 137 35 c. Among the ancients the distinction of sins into mortal and venial means not a distinction of kinde but degree 142 44 some sins destroy not holiness 144 45 the distinction of sins into mortal and venial cannot have influence on us to any good purposes 145 46 What sins are venial cannot be known to us 147 47 we should have judged some sins venial if it had not been otherwise revealed in Scripture 148 48 sins that we account in their nature venial may by their multitude become damnable 152 52 the means of expiating venial sins appointed by some Romane Doctors 157 57 Whether every single deliberate act of sin put the sinner out of Gods favour 182 22 single acts of sin without a habit give a denomination 185 25 sins are damnable that cannot be habitual 184 24 single acts of mortal sin displease God and are forbidden but are not a state of death 188 29 what repentance single acts of sin require 198 43 how a single act of sin sometimes is habitual 202 49 sin often in Scripture used for the punishment of sin 368 15 leaving of fin the best sign of hatred of it 603 7 How sin can be consistent with the regenerate estate 485 33 he that leaves a sin out of fear may be accepted 491 the violence of a temptation doth not in the whole excuse sin 511 58 Of the pardon of sins after Baptism 532 7 some sins styled unpardonable but in a limited sense 542 21 God punishes not one sin with another 682 One sin may cause or procure another ibid. Sin Original cap 6 362 whether we from Adam derive Original ignorance 373 22 Adams sin made us not heirs of damnation 375 22 nor makes us necessarily vicious 383 37 Adams sin did not corrupt our nature by a physical efficiency 383 39 nor because we were in the loyns of Adam 384 40 nor because of the will and decree of God 386 41 the principles by which sin pollutes the manners of men 413 66 Sins of Infirmity cap. 7 per tot That which some men call a state of infirmity is a state of sin and death 473 25 Sinner how every sinner is Gods enemy 81.11 God is ready to forgive all and the greatest sinners 530. Sorrow as a fruit of repentance 647 Rules concerning sorrow that is a part of repentance 663 A caution to those that minister comfort to such as are afflicted with immoderate sorrow for their sins 665 10 sorrow for sin is but a sign or instrument of repentance 668 14 cautions concerning the measures of this sorrow 686 30 penitential sorrow is rather in the understanding then the affections 586 12 Scripture the manner of it is to include the consequents in the antecedents 284 62 Spirit the rule of the spirit in us 481 to have received the spirit is not an inseparable propriety of the regenerate 493 39 what the spirit of God doth in us 494 the regenerate man hath not onely received the spirit of God but is wholly led by him 498 42 Supererogation what it is 49 17 T TEars A man by them must not judge of his repentance nor by any other one way of expression 658 1 Temptation every temptation to sin if overcome increases not the reward 234 7 No man is tempted of God 437 10 the violence of a temptation doth not in the whole excuse sin 511 58 Thief on the Cross why his repentance was accepted 289 65 1 Timoth. 5.22 exp 548 31 Titus 3.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exp 477 28 V VErtue The difference of vertue is in relation to their objects 206 56 Theology findeth a medium between vertue and vice 268 47 Vnderstanding Religion if it be seated onely in the understanding not accepted to salvation 476 28 Voluntary whether disobedience that is voluntary in the cause but not in the effect is to be punished 388 43 389 390 unwilingness unto sin no sign of regeneration 486 W WIll Of Freewill 418 a mans will hath no infirmity 512 60 the will is not moved necessarily by the understanding ibid. Works covenant of works when it began 1. reasons shewing the justice of that dispensation of Gods beginning his entercourse with man by the covenant of works 6. the Law of works imposed on Adam only 39 1 Y YOung Sins of infirmity not accounted to young men as to others 510 57 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 178 14 The End
production should contribute to her pollution that he who did not transmit life should transmit his sin and yet if the soul were traduc'd from the parents and begotten yet sin could not descend because it is not a natural but a superinduc'd quality and if it could then it would follow that we should from every vicious father derive a proper Original sin besides the general 7. If in him we sinned then it were but just that in him we should be punished for as the sin is so ought the punishment to be But it were unjust or at least it seems so that he should sin for us and we be punished for him or that he should sin for us and for himself and yet be punish'd for himself alone 3. But if it be said that this happened because of the will and decree of God then there is no more to be done but to look into the record and see what God threatned and what he inflicted He threatned death and inflicted it with all its preparations and solemnities in men and women hard labour in them both which S. Chrysostome thus expresses In 5. Rom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adam falling even they that did not eat of the Tree were of him all born mortal He and all his posterity were left in the meer natural state that is in a state of imperfection in a state that was not sufficiently instructed and furnished with abilities in order to a supernatural end whither God had secretly design'd mankinde In this state he could never arrive at heaven but that was to be supplied by other means for this made it necessary that all should come to Christ and is the great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and necessity for the baptism of Infants that they being admitted to supernatural promises and assistances may be lifted up to a state above their nature Not onely to improve their present good as the Pelagians affirm'd Tam Dives verò hoc donum baptismatis esse Vt parvis etiam vitióque carentibus omni Congruat ut qui sunt geniti bene sint meliores Naturaeque bonum adjecto illustretur honore but to take off that evil state of things whither by occasion of the fall of Adam they were devolv'd and to give them new birth adoption into Christ and the seeds of a new nature so to become children of God and heirs of the promises who in their meer naturals did inherit from Adam nothing but misery and imperfection and death Coelorum regnum sperate hoc fonte renati Non recipit felix vita semel genitos Insons esse volens isto mundare lavacro Seu patrio premeris crimine seu proprio So Xistus in the Verses written upon the Fount of Constantine But 2. It is not to be supposed that God did inflict any necessity of sinning upon Adam or his posterity because from that time ever unto this he by new laws hath required innocence of life or repentance and holiness For besides that it is a great testimony of the Divine favour that God will still imploy us and exact more services of us and that there is no greater argument of joy to us in the world then that we are Gods servants and there can be no greater testimony that God is our God and that of this employing us in his service there can be no greater evidence then the giving to us new laws Besides this I say if man could not obey it is not consistent with the wisdome of God to require of man what he knows man cannot do nor with his justice to punish that in man which he knows man cannot avoid But if it be objected that man had strengths enough in his first Creation but when in Adam he sinned in him also he forfeited all his strengths and therefore his consequent disability being his own fault cannot be his excuse and to whatsoever laws God shall be pleased afterwards to impose he cannot plead his infirmity because himself having brought it on himself must suffer for it In being just in God to exact the law of him even where he is unable to keep it because God once made him able and he disabled himself I answer many things 1. That Adam had any more strengths then we have and greater powers of Nature and by his fall lost them to himself and us being part of the question ought not to be pretended till it be proved Adam was a man as his sons are and no more and God gave him strength enough to do his duty and God is as just and loving to us as to him and hath promis'd he will lay no more upon us then he will make us able to bear But 2. He that disables himself from doing his Lord service if he does it on purpose that he may not serve him may be punished for not doing all that which was imposed upon him because that servant did choose his disability that he might with some pretence refuse the service He did disobey in all the following particulars because out of a resolution not to obey in those particulars he made himself unable in the general It is all one with the case of voluntary and affected ignorance He that refuses knowledge lest he should understand his duty and he that disables himself that he may not do it may be punished not onely for not doing it but for making it impossible to be done But that was not Adams case so farre as we know and it is certain it was not ours in the matter of his sin 3. But if he commits a fault which accidentally disables him as if he eats too much and be sick the next day and fall into a feaver he may indeed and is justly punished for his gluttony but he is not punishable for omitting that which in his present weakness he can no ways perform The reason is because this disability was involuntary and an evil accident of it self a punishment of his sin and therefore of it self not punishable and this involuntariness is still the more notorious and certain as the consequents are the more remote 4. No man can be answerable to God for the consequent of his sin unless it be natural foretold or foreseen but for the sin it self he is and as for the consequents superinduc'd by God he must suffer them but not answer for them For these being in the hands of God are not the works of mens hands God hath effected it upon the sinner he is the Author of it and by it he is directly glorified and therefore though by it the sinner is punished yet for it he cannot be punished again 5. But that I may come to the case of the present argument This measure and line of justice is most evident in laws to be imposed after the disability is contracted and not foreseen before concerning which there can be no pretence of justice that the breach of them should be punished If a law be already imposed and a
our diligence by greatning our evil necessity For death and sin were both born from Adam but we have nurs'd them up to an ugly bulk and deformity But I must now proceed to other practical rules 2. It is necessary that we understand that our natural state is not a state in which we can hope for heaven Natural agents can effect but natural ends by natural instruments and now supposing the former doctrine that we lost not the Divine favour by our guilt of what we never did consent to yet we were born in pure naturals and they some of them worsted by our forefathers yet we were at the best born but in pure naturals and we must be born again that as by our first birth we are heirs of death so by our new birth we may be adopted into the inheritance of life and salvation 3. It is our duty to be humbled in the consideration of our selves and of our natural condition That by distrusting our own strengths we may take sanctuary in God through Jesus Christ praying for his grace entertaining and caressing of his holy Spirit with purities and devotions with charity and humility infinitely fearing to grieve him lest he leaving us we be left as Adam left us in pure naturals but in some degrees worsted by the nature of sin in some instances and the anger of God in all that is in the state of flesh and blood which shall never inherit the Kingdome of heaven 4. Whatsoever good work we do let us not impute it to our selves or our own choice For God is the best estimator of that he knows best what portion of the work we did and what influence our will had into the action and leave it to him to judge and recompense But let us attribute all the glory to God and to Gods grace for without him we can do nothing But by him that strengthens us that works in us to will and to do of his good pleasure by him alone we are saved Giving all glory to God will take nothing of the reward from us 5. Let no man so undervalue his sin or over-value himself as to lessen that and to put the fault any where but where it ought to be If a man accuses himself with too great a rigour it is no more then if he holds his horse too hard when he is running down a hill It may be a less force would stop his running but the greater does so too and manifests his fear which in this case of his sin and danger is of it self rewardable 6. Let no man when he is tempted say that he is tempted of God Not onely because as S. James affirms most wisely every man is tempted Jam. 1â—â— 14. when he is led away by his own concupiscence but because he is a very evil speaker that speaks evil things of God Think it not therefore in thy thought that God hath made many necessities of sinning He that hath forbidden sin so earnestly threatned it so deeply hates it so essentially prevents it so cautiously disswades us from it so passionately punishes it so severely arms us against it so strongly and sent his Son so piously and charitably to root out sin so far as may be from the face of the earth certainly it cannot be thought that he hath made necessities of sinning For whatsoever he hath made necessary is as innocent as what he hath commanded it is his own work and he hateth nothing that he hath made and therefore he hath not made sin And no man shall dare to say at Doomsday unto God that he made him to sin or made it unavoidable There are no two cases of Conscience no two duties in any case so seemingly contradictory that which soever a man chooses he must sin and therefore much less is any one state a state of necessary unavoidable enmity against God 7. Use thy self to holy company and pious imployment in thy early dayes follow no evil example live by rule and despise the world relieve the usual necessities of thy life but be not sensual in thy appetite accustome thy self to Religion and spiritual things and then much of that evil nature thou complainest of will pass into vertuous habits It was the saying of Xenocrates in Aristotle Arist 2. Topic. c. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Happy is he that hath a diligent studious soul for that is every mans good Angel and the principle of his felicity 8. Educate thy children and charges strictly and severely Let them not be suffered to swear before they can pray nor taught little revenges in the Cradle nor pride at School nor fightings in company nor drinkings in all their entertainments nor lusts in private Let them be drawn from evil company and do thou give them holy example and provide for them severe and wise Tutors and what Alexander of Ales said of Bonaventure Adam non peccavit in Bonaventurâ will be as truly said of yong men and maidens Impiety will not peep out so soon Lib. 1. c. 2. It was wisely observed by Quintilian who was an excellent Tutor for yong Gentlemen that our selves with ill breeding our children are the Authors of their evil nature Antè palatum eorum quà m os instituimus Gaudemus si quid licentiùs dixerint Verba ne Alexandrinis quidem permittenda deliciis risu osculo excipimus We teach their palate before we instruct the tongue And when the tongue begins first to prattle they can efform wantonness before words and we kiss them for speaking filthy things Fit ex his consuetudo deinde natura Discunt haec miseri antequam sciunt vitia esse The poor wretches sin before they know what it is and by these actions a custome is made up and this custome becomes a nature §. 8. Rules and measures of deportment when a curse doth descend upon Children for their Parents fault or when it is feared 1. IF we fear a curse upon our selves or family for our fathers sin let us do all actions of piety or religion justice or charity which are contrary to that crime which is suspected to be the enemy in all things being careful that we do not inherit the sin Si quis paterni vitii nascitur haeres nascitur poenae The heir of the Crime must possess the revenue of punishment 2. Let the children be careful not to commend not to justifie not to glory in their fathers sin but be diligent to represent themselves the more pious by how much their fathers were impious for by such a contrariety and visible distance they will avoid their fathers shame Isocrat ep ad Tim. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For most men love not to honour and praise the sons of good men so much as the sons of wicked men when they study to represent themselves better and unlike their wicked parents Therefore 3. Let no childe of a wicked father be dejected and confounded in his spirit because his fathers were impious