hereditary vice that passed from our first parent vpon (a) The Apostle Rom. 5. teacheth that as by one man sin entred into the world and death by sin soe death went ouer all men in whom all men haue sinned all mankind The preuarication of Adam did not prejudice himselfe only (b) Concil Araus 2. can 2. condemnes such as assert Adams transgression to haue preiudiced himselfe only and not his posterity This Canon is set down in the Council of Treat sess 6. but also the posterity God did not giue him originall iustice so peculiarly as that it was not intended to all others descending from him yet his diuine wisdom put in his will the cause of hauing or wanting it (c) God had constituted Adam head of all mankind as to hauing or wanting Originall Iustice in consequence of which the will of Adam he being head of all human nature contained the wills of all men taken in the morall sense as to keeping or losing Originall grace God hauing plac'd in his will the cause that might preserue or lose it yet though the will of Adam taken in the proper reall sense was the same when he sinned and when he repented howeuer it was not the same morally because he sinned as a publick and repented as a priuate person only and therfore his repentance profited himselfe alone whom he had constituted chief head of all men and his disobedient carriage depriued all of the intended grace (d) S. Anselm l. de Concep Vir. c. 26. nameth Originall sin nakednes of Justice due that is a priuation of Originall Iustice iustifying grace being due to euery man from the integrity of creation and lost by Adams preuarication the wanting where of is originall sin so named because it proceeds originally from Adam by the conveiance of * CoÌ„cil Trid. definit peccatum originale in omnes traÌ„sfundi per propagationem propagation accompanied vith carnall concupiscence as the conduit of its passage to all his race (e) S. Austin l. 3. oper imperf teaches that originall sin is not only a sin but also the pain of sin whereby t' is euident that originall sin is not the actuall personall sin that Adam committed which could not be the pain of sin for sin a fore was not come into the world Whereby plainly appeares that the actuall and personall sin of Adam that preceded propagation is not originall sin contracted by propagation Besides this passeth vpon all men and consequently is common but personall and common are diuers and inconsistent together Howeuer it is the effect of the personall sin yet so * Sap. 10. eduxit illum Adam à delicto sico that the washing away of that was not to proue a cure for this It was in Adams power to hurt but not to cure the wound He made his own peace with his Creator by the vertue of true repentance (f) S. Austin l. 3. de lib. arb saith that it were not as to equity consonant that Adam should beget children better then himselfe but could not therin include his family as he did in his fall wherfore though justifying grace had cleard him of the guilt of sin notwithstanding he begot children that were sinners Euen so pure grain sown in the ground produces corne with chaff and straw good grapes bring forth wild grapes good oliue trees wild oliue trees and circuncised Iewes vncircuncised children As originall grace is the life of the soul so is originall sin which is the priuation therof the death of the soul and therby distinct (g) S. Austin l. de pec ment remis expresly teacheth that carnall concupiscence which the Apostle calleth lex in membris remaines after baptism in consequence whereof t' is noe sin sin taken in the proper sense for baptism leaueth nothing of vncleaues in him that is baptised aright Again lib. de nup. concup and in sundry other places of his writings he declares that baptism doth not wash away concupiscence thereby distinguishing originall sin which baptism fully destroyeth from concupiscence Moreouer S. Austin l. 2. de nup. concupis plainly affirmes that the conflict or rebellion that comes of carnall concupiscence is not damnable though troublesome because of the extream vnquietnes which it foment's from carnall concupiscence which is not mortall and damnable because it doth not perfect sin though it is very troublesom because it foments disquietnes * Gal. 5. care concupiscit uduersus spiritum for it is the law in the flesh that resist's the law of the mind And albeit that baptism washeth originall sin out of the soul yet it doth not wash concupiscence out of the flesh * Aug. illa concupiscentia ex nobis ipsis inobedieÌ„tia iustissimo reciprocatu inobedientibus reddita est which is a disobedience laid vpon all flesh by just reciprocation for the disobedience of the first flesh Whereby is plainly evidenced that concupiscence (h) S. Austin l. 3. coun Iulian. teaches that concupiscence does not proceed from God but from sin wherefore S. Paul sometymes call's concupiscence sin for as much as it came of sin and inclines to sinning And indeed t is noe sin sin taken in the proper sense for à free voluntary act of transgression against the law of God Wherefore the Council of Trent hath defin'd that it is not properly a sin as it is left in the regenerated through baptism because as S. Austin teacheth concupiscence does not perfect iniquity and it is left after baptism to a good intent namely to be the seed of a spirituall warfaire vnto exercising of the soul in humility vertue and godlines is not made by God but by the sin of the flesh Howeuer the supreame prouidence lets it raign in the flesh euen after baptism that the flesh may minister matter of vertue to the spirit Though the Children of Israël Gods chosen people passed the red sea which is a Type of Christian baptism came safe to the land of promise which is a figure of sanctifying grace that baptism confers and droue away the Cananites their enemies that possessed it afore which denotates the Deuil that the Sacrament of baptism cast's out of the baptized neuertheless the supream providence left in the mids of them a Iebusaeus whereby is represented carnall concupiscence that daiiy four ented disquietnes continually quarielling fighting and prejudicing them extreaâ—ely After the same manner the desires of the flesh fight whith and sometymes ouercome the spirit not by strengh but by flattery The flesh is like the alluring Dalila that through fawning sweet enticing words mastered Sampson who exceeded her farre in strength carnall concupiscence is a faire spoken lady that tempteth the spirit as Eue did Adam and if it finde not the spirit circumspect watchfull without sleeping and extream swift in flying from its allurements as Ioseph did from the wanton lady of Egipte it will gaine the victory infallibly in consequence of which euery Christian
separation of his soul from his body in euidence of his superabundant loue (d) According to S. Ambrose one sole drop of Christs precious blood had been sufficient to redeem all mankind for one only drop of that precious liquor had been sufficient for the redemption of all mankind His extraction as man is deriued from the most illustrious Tribe of (e) Rom. 15. Isaias saith there shall be the root of Iesse and he that shall rise to rule ouer the Gentiles in him shall the Gentiles hope Christ was the flower that grew out of the root of Jesse that came of the stock of Iuda Iuda wherof he was * Apoc. 5. ecce vicit leo de tribus Iuda the conquering lyon he ouercame the world the deuil and the flesh the world by contemning it the deuil by putting down his principallity the flesh by Crucifying it As a lyon he appeared in his natiuity for it is the innate propriety of that royall Beast to wipe out with his sterne the prints of his feet that his steps may not be discouered and Christ in his Natiuity hid with the stern of his humanity his God head that it should not be perceiued by the deuil as a lyon * Gen. 49. requiescens accubuisti vt leo quasi leaena quis suscitabit eum he slept in his sepulchre none daring to awake him as a lyon he waked himselfe rising gloriously * Mat. 27. soluite hoc templum e in triduo reaedificabo illud in the third day of his dead sleep by the vertue of his own power and as a lyon he will come to the generall judgment to put down the authority power and principallity of all his enemies * 1. Cor. 15. cum tradiderit Regnum Deo Patri and deliuer the kingdom which is the Congregation of the faithfull neuer after to be exercised by the tyranny of the wicked to his diuine Father to whom as God he is equall as man inferior CHAR. VJ. OF THE NAME ISEVS THE CONTENTS The origen excellency and marueillous vertue of the name IESUS IESVS is the proper name of the son of man * Luc. 19. venit filius hominisquaerere saluum facere quod perierat that came into the world to seek and saue that which was lost and to heal and quicken that which was mortally wounded This is to say that the son of the Virgin Mary who is also the son of God is properly named (a) Isaias cap. 62. prophesied of the name IESUS and thou shalt be called saith he by a nevv name vvhich the mouth of our lord hath named That is the Angell of God whom the Prophet Zachary calleth the mouth of our lord and t is set down Mat. 1. that the words thou shalt call his name Iesus c. were vttered by an Angell IESUS which signifieth Sauiour being born to saue his people from their sins (b) S. Austin treating of Christs comming into the world writeth thus take avvay vvounds take avvay death if man had not perished the son of man had not come because there vvould haue been no need of remedies wherby he meaneth that if Adam had not sinned the son of God had not been the son of man which are the wounds and death that procured his coming or temporall generation As in the administration of Ecclesiasticall and ciuill gouernment names are giuen to men sutable and proper to the charges or offices they vndergoe for example the names Pope Bishop Emperour King Generall Admirall Maior c. so the son of the Virgin Mary was by * Mat. 1. vacabis nomen eius Iesum ipse enim saluabit populū à peccatis eorum diuino dispensation named IESUS Sauiour the generall redemption being committed to his charge And allbeit that this name was giuen to some others long afore for the holy Scriptures make mention of (c) Iesus Naue according to Ecclesiast 46. was a valiant warrier one IESUS Naue and (d) Iesus the son of Iosedech succeeded his Father in the office of high Priest Hag. 5. IESUS the son of Iosedech high Priest yet it was new and extraordinary in the son of the Virgin Mary first as to his Person being God and man and consequently far more excelling the other two then substances their shadowes or things figured their naked figures And Iesus Naue though a Gallant Captain howeuer he conducted only the people of Israëll into the land of promise which Moses before had brought out of Egygt but Iesus the son of the Virgin Mary came a guide to all nations vnto conducting them into the kingdom of Heauen of which the land of promise was a figure only as likewise Iesus Naue was a Type onely of Iesus the son of the Virgin Mary And though Iesus the son of Iosedech was a high Priest yet he did not perpetuate his Priesthood that dying with him but Iesus the son of the Virgin Mary * Hebr. 6. tu es Sacerdos in aternum is a Priest for euer enjoying an euer lasting Priest hood Besides Iesus the son of the Virgin Mary saued his people from their sins of slaues vnto Satan (e) S. Iohn the Euangelist cap. 5. writeth that Christ gaue power to be the sous of God vnto as many as receiued him he made Children of God and shewed mercy * Isai cuius misericordia super omnem carnem on all flesh Secondly as to the name it selfe that was new and marueillous also (f) Philip. 2. at the name of Iesus euery knee shall bovv of those vvhich are in heauen of those vvihch are on Earth and of those vvhich are vnder the Earth that is in Purgatory for those which are vnder the earth in the hell of the damned giue nothing of reuerence to the name of Iesus being obdurate in an abhorrence from it S. Hieron l. 3. Comment in Isa attesteth that in those daies bowing at the name of Iesus was counted à distinctiue sign wherby Christians were known from Iews which shewed noe more respect and reuerence when they heard Iesus named then when they hear'd the name of Satan or Pharaoh Howeuer Catholicks doe not honour the name of Iesus in regard of the Syllables letters or sound that it carries but because of the relation it has to the Son of God called Iesus Neither does this exhibition of Religious worship render them more guilty of superstition then are the subjects of a king when they shew a ciuill reuerence while they heare him named for at the name of Iesus the Son of the Virgin Mary euery knee bow 's of Creatures in heauen in earth and vnder the earth * Act. 4. non est aliud nomen in quo homines saluari possūt nisi in nomine Iesu Nazareni and it is the sole name that procureth saluation for man in respect and consideration wherof it hath been a holy constant custome amongst ancient Catholick Christians to bow at the name of
not desert before himselfe be deserted and that is to say God doth not refuse his (c) Mat. 7. If ye that aere euil can giue to your children good gifts hovv much more shall your Father that is in Heauen giue good things to them vvhich aske him This sacred text evidently shew's Gods willingnes to furnish all expedients necessary for the sauing of euery soul if asked aright and indeed by good things are meant all spirituall meet helps of diuine grace plenteous measure of grace that brings effectually vnto iustification of life if man doth not refuse Gods call vnto it neither doth God cease * Apoco 3. ecce sto ad ostium pulso Et Luc. 11. pulsate aperietur vobis to call though man neuer comply with or consent to Gods calling and as the whole aire is said to be darkened in the absence of the sun notwithstanding that stars remaine in the firmament which furnish an inferior light so man is said to be hardened through obstinate * Aug. l. 1. ad Simplicianum Noluit Esau non cucurrit sed si voluisset cucurrisset Dei adiutorio peruenisset qui velle currere vocando prâ—staret nisi vocatione contempta reprebus fieret resisting of the diuine mercy although he doth not want sufficient grace to call him to Gods plenteous grace who obstructs the way of correction to none and giues power of doing well euen to euery one though hardened against him (d) According to S. Austin l. 3. de lib. arb c. 19. euery man hath power to know to seek profitably what vnprofitably he know's not l. de cor gra c. 17. teacheth expresly that in the day of generall judgment it may be answered to a damned soul that shall plead want of perseuerance in grace that he might haue perseuered if he would himselfe and therefore in an other place ascribes the hardnes of Pharaohs heart to his own fault being he resisted Gods mercifull grace whereby he might haue cast from him his transgressions Likewise S. Austins Disciple S. Prosper in his answere to Vincentius questions auerres that God depriu's no man of power to do well nor obstructs his way vnto correction Pharao as well as Nabuchodonosor might haue obtained plenteous grace of true repentance vnto iustification of life if he had not contemned gods call vnto it it was in his mercifully called as well as in the others power to embrace the diuine call vnto amendement Gods plenteous grace (e) In order to the royall dinner mentioned Mat. 22. S. Austin l. 38. quaes 68. expresseth his sentiment thus To that supper vvhich our lord saith vvas prepared neither all those vvhich vvere inuited vvould goe neither those vvhich vvent could haue gone vnless they had been called in consequence of which saith this greatest Doctor of grace neither these that vvent ought to ascribe their going to themselues nor those vvhich refused to goe ought to impute their not going to any other then themselues since it vvas in their ovvn povver to goe being they vvere inuited is like the plentifull nuptiall dinner prepared by the king mentioned in the Gospell at the mariage of his son of which many of his subjects made themselues vnworthy because being bidden they did not only refuse to goe but also sharply treated those that bid them Pharao was like these vnworthy bidden guests for he did not only contemn Gods call to plenteous grace of repentance but also made light of the callers and therefore God made him an example of his iust wrath multiplving his miracles and wonders in the land of Egypt euen to the desolation of him and his kingdom Hereby may be illustrated what is inserted in the said Gospell to witt Many called few chosen God calleth as he is a mercifull bountifull benefactor and is said to call many because he calleth all for his calling is an act of his first will which is (f) According to S. Chrysostome hom in ep ad Eph. Gods first will is that euen those which haue sinned against him may not perish but his second will is to let the wicked perish For this subsequent or secundary will of God is called the will of his iustice because as to this will rewardsare decreed sutable to the merits of each one God rendereth the enjoyments of Heauen for good and inflicteth the punishments of hell for euil works his will of mercy to saue all hauing made none vnto damnation but God chooseth to his glory as he is a iust rewarder And this his choosing is an act of his second will which is the will of his iustice to reward euery one according to his works and he is said to choose few because in respect of the many ill works which God finds deseruing damnation (g) S. Chrysostome hom 30. in act Apos teacheth that Gods preordination to glory supposeth his fore knowledge of good works in regard whereof he preordaineth and predâ—stinateth to glory effectually in consequence whereof the sole way to obtaine eternall blessednes is to abstaine from sin and perseuer in good works he finds few good works to choose worthy glorification CHAR. XXIJ. OF CHRISTS CHARITY TO MAN THE CONTENTS Christ came into the world to destroy sin and death and accordingly offered the Cup of his passion for as many as were liable thereto that is for the deliuerance of all men the elect and reprobat the whole world joynt and seperat except the Virgin Mary had sinned and perished in Adam Christs murderers had no reason to dispaire being Christ euen for them offered his prayer CHrists charity to man is the Cup of his passion made (a) According to the Apostle 2. Cor. 13. Christ was crucifyed as infirm that is according to the infirmity of human nature which he had assum'd in regard where of S. Prosper nameth Christs charity towards mankind the Cup of his passion made of human infirmity which is conform to Christs own words set down in S. Matthews Gospel Can ye drink the Cup that I shall drink of And the 26. Chap. of the same Gospel If it be possible let this Cup pass avvay from me Where is meant by the Cup Christs passion of human infirmity and diuine vertue vnto saluation to euery one that shall drink of it As Christ purposely came into the world * Timoth. 2. Christus Dei hominum mediator mediator of God and men excepting none from his mediation so he purposely offered the Cup of his passion for all excluding none from drinking thereof which is to say that * S. Leo. ser de natiuit Domini Dominus inquit noster peccati mortisque destructor sicut nulluÌ„ a reatu liberum reperijt ita liberandis omnibus venit being come to destroy sin and death and finding none free from the guilt of either he made himselfe the Generall Redeemer of all for their deliuerance out of both himselfe became the full propitiation for
though there is no regress out of this labyrinth full of all miseries howeuer not euen the wickedest man is necessitated to enter into it for God desireth not the death of the wicked but that the wicked turne from his way and liue Ezech. 33. and when the wicked casteth from him all his transgressions that he hath committed he shall furely liue and shall not dye Ezech. 18. (f) According to S. Prosper 1. sent ex S. Aug. there is no diuine vengeance if human vengeance goe afore that is God will not aueng himselfe of us if we will do vengeance on our selueÌ„â— by fasting praying c. God ceaseth from his iust vengeance when man turneth to humble repentance if we would judge our selues we should not be judged Cor. 11. that is we should not be tormented in hell if on earth we would examine our selues acknowledg to God our infirmities punish our transgressions in the Sacrament of Pennance master fleshly lusts and abstain from the pleasures of this life vnto the exercise wherof conduceth much an often reflexion on the greiuous torments and euerlasting afflictions which the damned endure a serious thought of hell encourageth vs to fight valiantly against the deuâ—l considering that if we be ouercome of him he will lead vs captiue thither and no ransom shall be accepted for our deliuerance out of his tyranny Often serious thougts of hell unable vs to subdue the Iusts of the flesh and despise the pleasures of this world seeing that if these raign and bear rule we must of necessity giue our members as weapons of iniquity vnto sin that brings death for they be the deuils in truments whereby wickednes is committed vnto the killing of our souls in consequence of which it is manifest madnes to take a sword and fall vpon it as Saul and his armour-bearer did that is to run wilfully after vn clean delights which are the deuils swords that destroy as many souls as fall vpon them if a child of one year will refraine from the milke which it delighteth in when at weaning time vnsauoured bitternes is applied to the breasts of the nurce much rather a man come to the age of discretion ought to abstaine from wanton pleasures considering they shall make him dye in the bitternes of his soul vnto euerlasting damnation And who in reason can tast a thing * 6 NuÌ„quid potest aliquis gustare quod gustatum affert mortem which tasted bringes eternall death Moreouer often serious thoughts of Heauen strenghen vs mainly against sin for as much as nothing of vncleanes be it coueted in the heart vttered with the mouth or exercised by outward works can haue admittance there But as sin is the deuils sword that sendes souls into hell so is it Gods sword that gards the way to the tree of life Gen. 30. And suffers no sinner to enter into Heauen Wherfore if the wickedest man that breatheth vpon the earth will take Heauen into his serious consideration he must of necessity abhorre and cast away his wickednes which obstructs the passage thither that is depriues him of the Summum bonum * Aug. quid per multa vagaris ô homuncis quaerendâ— anima tuae corpori hic ama summuÌ„ bonum which is the fountain of all good things for Heauen is a glorious Citty a secure dwelling and a country that * Iudic. 18. tradit nobis locum coelaÌ„ in quo nullius rei est penuria aboundeth in all delights in Heauen the iust shall be deliuered from the bondage of corruption into the glorious liberty of the son of God Rom. 8. in Heauen the iust shall shine as the sun Mat. 13 in Heauen the iust shall be in the hand of God and no torment shall touch them Sap. 3. in Heauen the iust shall haue fullnes of joy Psal 16. and lack nothing they shall be cloathed with robes of immortallity they shall hunger no more Liue bread that descended from Heauen shall be their meat neither shall they thirst any more the water that springeth vp vnto life euerlasting shall be their drinke they shall endure no tormenting heates the wings of the almighty shall couer them They shall suffer no cold the sun of iustice shall warme them they shall desire no sleepe the bright rayes of the diuine majesty shall expell darknes from their rest the things which eye hath not seen neither eare heard neither come into mans heart God hath prepared for them that loue him 1. Cor. 20. The sins which driue away thoughts of Heauen are seauen especially named capitall vices in regard they be the heads of all others for example Pride Auarice Luxury Enuy Gluttony Anger slothfullnes or wearines in the exercise of good works CHAR. XXIX OF PRIDE THE CONTENTS Pride the first sin that came into the world Lucifer and the confederat Angels pust vp with the brightnes and excellency of their own nature became proud whereby they fell from sanctifying grace which they had receiu'd in their creation the Angelicall pride was an inordinate desire of dominion ouer all other creatures and of independence in gouernement euen of their Creator God resisteth the proud and exalteth the humble PRide is an inordinat loue * Definitur superbia inordinatus amor propriae excellentiae of selfe excellency which is the * Eccles 10. dnitium omnis pecence est superbiae vnde Chrysost tolle inquit hoc vitium vt nom velint homines hominibus praestare sine labore catera vitia resecantur Origen of all euill affections For the proud man turneth his heart from God and disdaineth to be * Luc. 18. dixit superbus Pharisaeus noÌ„ sum sicut cateri homines ergo inquit S. Bernardus sicut cateri damones counted as other men wherefore he is indeed as other Angells which puft vp with pride because of their eminency and inordinately carryed away with the greatnes * Ezech. 28. eleuatum est cortuum in decore tuo of their brightnes coueted equallity with their maker as to similitude (a) S. Cyprian 1. de ieiunio tenta Christi Ascribes the cause of the deuils ruine vnto an ambitious desire of dominion and S. Austin l. 14. de ciuit c. 11. speaketh thus in order to the faln Angels That proud Angel and therefore enuious for enuy is not properly the cause of pride but pride is the cause of enuy by the same pride turning from God to himselfe and ambitiously seeking rather to haue subjects then to be subject fell dovvn from Heauen he inordinatly coueted rule ouer all other creatures and doubtles the Angels that sell neuer went about to equall God as to diuine perfection knowing by the light of nature the impossibility of such an enterprize in order to dominion affecting as it were with tyrannicall arrogancy rule and authority ouer all things created by him and independence in gouernment euen of him their lord and therefore God gaue them vp
Rom. 5. Inuisibilia Dei à creatura mundi per ea quae facta sunt intellecta conspiciuntur in his works visible CHAR. IJ. OF ADAM THE CONTENTS The integrity of Adams creation his fall from originall Iustice through the euill managing of his free will all his posterity concerned in his fall ADam was the first man that God made * Gen. 1. creauit Deus hominem ad imaginē similitudinē suam in his own image and after his likeness (a) S. Hieron l. 3. com in epis ad Ephes calleth Adam the first man and first Prophet because he fore told the mysterious Incarnation of the Son of God in saying This novv is bone of my bone and flesh of my flesh which the Apostle nameth magnum Sacramentum For as much as it importes Christs nuptiall conjunction or marriage with the Church his Spouse the first Prophet that prophesied of the mysterious Incarnation of the Son of God and the first prodigall son that vnhappily managed his patrimony (b) Eccl 1. God made man vpright that is according to the interpretation of great S. Austin l. de cor gra God gaue him in his creation sanctifying grace And the same S. Austin l. 13. de civit Dei expresly teacheth that the first man was created in grace and l. 12. de civit affirmes that the Angels in their creation received grace together with their nature His heavenly Father had setled him in a fair estate of originall iustice as to his soul * Sap. 2. Creauit hominē inexterminabilē and immortallity as to his body and he made away with both wilfully for the obedience that was onely required to the conseruing thereof * Non foret homo animal rationale nisi ei inesset libera boni mali electio nec Deus foret iustus si impossibilia iuberet Aug. ser de tem laid in his power And it was necessary to injoyne * Aug. l. 8. gen oportebat vt homo sub Domino Deo positus aliundè prohiberetur him the performance of that vertue for if nothing had been commanded him or he forbidden from nothing he would haue had nothing to know his own inferiority and to acknowledge his Creatours superiority The Command that God laid vpon Adam was that he should not cate of the tree of knowledge of good and euill so named not in reference to the fruit that in it selfe was good * Gen. 1. omnia quae fecerat Deus erant valde bona for all that God created was very good but in order to transgression that taught him to discern between good and euill between the good of obedience as to the perpetuating of grace and life and the euill of disobedience as to the introducing of sin and death Yet God had no part in Adams transgression for his diuine goodnes had bestowed on him sufficient auxiliaries to continue him in obedience and did nothing to necessitate his disobedience (c) Ecclus. 15. God made man from the beginning and left him in the hand of his counsel gaue him his commandements .... they shall conserue thee he hath set vvater and fire before thee stretch out thy hand vnto vvhich thou vvilt before man is life and death good and euill vvhat liketh him shall be giuen him This sacred Text giues clear euidence of Adams free will as to accepting or rejecting diuine grace that might haue led him to euerlasting life and indeed S. Austin infers from the same text free will in all men lib. de gra lib. arb arguing from thence that though God giues to euery one his mercifull grace vnto obtaining of heauenly blessednes neuertheles he necessitates none to accept of it being in the liberty of each one to reject it And herein according to the Council of Trent Consisteth the reconciling of mans free will and grace together Morouer the holy writer of Genesis clearly demonstrats mans free will after Adams fall for cap. 4. God said to Cain who was troubled and angry to see his brother Abel and his offerings respected aboue his own Why is thy Countenance cast dovvn if thou doe vveli shalt thou not be accepted and if thou doest not vvell sin lyeth at the door but the lust therof shall be vnder thee and thou shalt haue rule ouen it that is saith S. Austin l. 13. Civit. Dei cap. 7. thou shalt bear dominion ouer sin Where by is evident that mans free will was not extinct through Adams fall and this Catholick assertion is yet more plainly taught Deutr. 30. I call heauen and earth to vvithess this day saith Moses to the People of Israël that I haue set before you life and death blessing and cursing chuse therefore life These last particles evidence enough that God gaue man liberty to chuse good or euill which is the consistency of liberum urbitrium free will S. Ambros in Psal 40. v. 10. for he left him in the hands of his own counsell election and deliberation which euinces Adams free will for what is necessary or impossible requires noe consultation or deliberatnes these being manifest tokens of free actions Besides it is not agreeable vnto reason that he who was established absolute lord of all liuing thing created to the vse of man * Aug. l. de cor gra docet obseruationem praecepti Adamo impositi dependisse ab eius libero arbitrio should want dominion and free vse of his own will and liberty Howeuer Adams fall seems a strange thing he hauing nothing in himselfe that inclined to disloyalty for God had made him vpright and the integrity of his creation extended to all his faculties spirituall and sensible in his will was integrity of sanctifying charity in his vnderstanding integrity of both naturall and supernaturall knowledg and in his sensible parts integrity of order with subordination and peace with quietnes whereby plainly appeares that his fall did not proceed from himselfe originally Neuertheles t' is certain that he did fall yeelding to a weak temptation of which himselfe was not author Simple Eue whom God made for his meet helpe ill counsel'd by the crafty serpent propounded vnto him the eating of the forbidden fruit vnder a fair colour of bettering his and her own condition in the knowledg Of good and euill Adams condescention to this out ward suggestion occasioned his fall wherin he imbarqued all men to ruine leauing nothing behind him for their reparation * Zach. 13. Adam exeplum metem ab adolescentia mea saue his own example of sacrilegious disobedience to make them be wary how to ingage in the future against the vertue of obedience CHAR. IIJ. OF ORIGINALL SIN THE CONTENTS The innate propriety of Originall sin the difference between Originall sin and Adams personall offence and between Originall sin and carnall concupiscence ORiginall sin is the * Aug. Epis 130. vocat peccatum originale vitium haereditarium debitum paterni chyrographi