flesh of Christ hath power to quicken because it is the flesh of that person who is God the obedience of the man Christ doth iustifie because it is the obedience of that person who is God the bloud of Christ redeemes the Church because it is the bloud of God Act. 20.28 Of the Phrases What is the communication of proprieties IT is called of the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which cannot well be englished and it is not the effusion of the proprieties of one nature into the other or a mutuall confusion of proprieties but the attributing by Synecdoche a part for the whole or an affirmation one of the other whereby because in Christ the two natures and one person is * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dial. 3. one thing and another and not one person and another that which is proper to one nature in Christ is attributed not to the other nature but to the person taking the name of one of the natures whether it be the diuine or humane As Theodoret saith Those things which be common to the person are made proper to the natures by reason of the identitie of the person as Damascene saith and the affinitie of the natures one towards another and because there is but one person Orthod fid lib. 3. cap. 3. 4. Or else it is such a manner of predication whereby those things which be proper to the natures are indifferently attributed to the person of Christ which is but one and that because Christ in his two natures is both to wit perfect God and perfect man to whom therefore those things are truly and indeed attributed as well which are proper to God as those which be proper to man Therefore it is well and truly said God or else the Son of God was borne of the Virgin Marie suffered was crucified and God purchased vnto himselfe the Church with his owne bloud 1. Cor. 2.8 Act. 20.28 Not simply principally and by himselfe as he is God but by accident and in another respect or in regard of another thing because that which is proper to one nature namely to be conceiued borne crucified to die is not attributed to his diuinitie but to the person taking the name of one namely the diuine nature For this word the Sonne of God or God which is the subiect of the proposition is the Concrete and not the Abstract and signifieth not the diuine nature but the person who is God and man Therefore it is well said The Sonne of man or Christ man is eternall almightie al-present saueth raiseth the dead giueth eternall life And Ioh. 31.13 No man ascendeth into heauen but he that commeth downe from heauen both in respect of the vnion seeing that the selfe same person is both man and God for as God by reason of the vnitie doth account those things which belong to the humane nature proper to himselfe saith Cyril of the incarnation of the onely begotten cap. 26 so as he is man by reason of the vnion doth account those things which belong to the diuine nature to be proper to it selfe and also because the Sonne of man is a word Concrete which signifieth the person of Christ being but one consisting of the diuine and humane nature and therefore whole Christ is euery where present but not all that is in Christ Totus Christus non totum Christi est vbique On the contrarie it is wickedly said that the diuinitie of Christ was borne of the Virgin suffered and that the humanitie of Christ is eternall euery where present almightie for the diuinitie is a word abstract which simply signifieth the diuine nature in Christ which is most free from all manner of suffering Now the predication of diuerse natures by reason of the hypostaticall vnion is of no force but in those things which are signified as whole and perfect Supposita for as we do not vse to say the bodie is the soule or the man is the soule so neither do we say this God Christ is the bodie of Christ or the soule of Christ but onely God is man Is the communication of proprieties verball onely or reall It is a true and reall speech because the person of whom by the trope Synecdoche as well the diuine as the humane either names or proprieties or effects are indifferently and equally affirmed containeth all those things in it selfe truly and indeed which do agree to very God and very man those things which be diuine as he is God those also which be humane as the same is man but not in respect of both natures but according to the one and the other as in the same place Cyrill teacheth For then should be brought in the Eutychian heresie of the confounding of the natures or proprieties and it should cease to be a speech by Synecdoche But those titles which belong to the office of Redemption are they to be attributed to the natures seuerally a sunder or to the person To the person as Christ is a Mediator Pastor Priest according to both natures although each of them in that worke retaineth his owne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proper efficacie or operation What is the effect of that personall vnion The bestowing of gifts whereby the humane nature in the person of Christ is adorned and whereby it excelleth all other creatures in wisedome goodnesse holinesse power maiestie and glorie which the Fathers call the Deifying of the flesh the Schoolemen Habituall grace of the communion of proprieties which is mutuall one of another and the reciprocation of the names altogether distinct How manifold is the state of Christ Twofold one of humiliation whereby he willingly vndergoing the burdens reproches and punishments of our nature did humble himselfe to the death of the crosse the Diuinitie in the meane while according to Irenaeus resting or hiding it selfe that he might be crucified and die The other of exaltation whereby after his death his humane nature did lay aside all the infirmities of his humane nature but not the essentiall properties and was wonderfully exalted aboue all creatures vnto most great honor yet not in any case matched and equalled to the diuine nature of Christ a Phil. 2.7.9 What are the doctrines contrary to this The 1. heresie of Macedonius and Valentinus who affirmed that Christ brought with him a celestiall body from heauen as also of Apelles who said his bodie was ayrie his flesh starlike and that he passed from the virgin as water from a pipe 2. Of the Manichees who fained vnto him an imaginarie bodie 3. Of Apollinaris who denied that Christ did assume a reasonanable soule but that his Diuinitie was vnto him in stead of his mind 4. Of Eunomius who affirmed Christ to be a meere man and that he was called the sonne of God by adoption and of Ebion who said that Christ was borne by humane generation 5. Of Nestorius who taught that as there be two natures in Christ so there are two persons and that
the plants They are sprouts brought out of the earth being tilled by no man but hauing receiued from God power to grow to the end of the world and without any seede receiued into her neither helped of the Sun nor raine but onely by vertue of the word of God both in the beginning with flowers fruites and seeds as now it comes to passe in time of Autumne which now by vsing the second causes plowing sowing the Sunne Moone raine all which notwithstanding be in the hand of God d Mat. 6.30 1. Cor. 3.7 are brought forth successiuely according to their kind which are and liue onely both for meate as also for medicine and delight and the manifold vse of the liuing creatures e Gen. 1.29 2.9 And three are both herbes and trees created the third day wherein also these waters below which couered the earth were gathered together into one certaine place f Gen. 1.11.12 13. To what end were the Sunne Moone and the Starres in heauen created 1. To this purpose that they might be receptacles and as it were vessels or wagons to carie abroade that light which was created in the first day to put a difference betweene light and darknesse day and night 2. For signes daies times that is that they might signifie vnto vs many things to come raines windes heate cold drought and sundrie seasons g Iob 38.31.32 Amos 5.8 and that they might be significations of the anger or mercie of God h Ios 10.13 2. King 20.11 Luke 21.25 and that by their motion they might both make and distinguish artificiall daies moneths yeares seasons and courses of times as the Spring Sommer Autumne and Winter for the great good of liuing creatures and the seruice of men i Deut. 4 9. Psal 104.20.22.23 Mat. 5.45 3. That by a certaine vertue giuen vnto them of God they might affect the bodies of the elements by making them warme moist drie cold namely by the approching of the Sunne vnto certaine starres by which meanes are caused raine droughts heate cold and humours are increased for the cōferring of life for generation and for the perfecting of all things which pertaine vnto this present life k Job 38.33 Whereupon it is said in Hos 2.21 The heauen shall heare the earth and the earth shall heare the corne And this adorning of the heauen was made the fourth day l Gen. 1.14.15 16.17.18.19 Whether can things to come be foreknowne and foretold by the starres Indeed such things may which come to passe by the motion of the starres by their situation and position by the necessarie course of nature or naturally and ordinarily as the eclipses of the Moone or the Sun faire weather or tempests droughts raine winds snow heate cold and such like And probably those things which for the most part are wont to follow the motion of the starres as kinds of diseases barrennesie of the earth dearth of victuals and such like but onely in generall and not in particular m Mat. 16.2 neither yet as of their owne proper causes but onely as of signes Also physicall passions which follow the diuerse temperatures of the humours of the body because euery one followeth the disposition of his nature But not anie of those things which depend vpon the free will of man nor such as proceed from the meere goodwill and pleasure of God as those which belong either to saluation or damnation as also those things which we vse to place in the number of things contingent as good successe or bad successe which the Lord distributeth as it pleaseth him The reason is because neither are all the stars knowne of vs neither are the influences of those which we know vnderstood of vs neither can we perfectly obserue the moments of times wherein anie man is conceiued or borne and we see that the nature and disposition of twinnes is most contrarie And lastly because God doth moderate the starres and those things which he portendeth by them euen at his owne will and pleasure a Prou. 27.1 and Iames. 4.14 We know not what shall be to morrow But if anie do foretell and it so falleth out it either cometh to passe contingently or else by the reuelation of the diuell Therefore that iudiciall part of Astrologie as they call it or prognosticating which searcheth out what shall befall a man this or that yeare or day what shall come to passe to a man well or ill is vaine and vngodly and by no meanes to be tollerated in the Church of God b Deut. 18.19 Ier. 10.2 Act 1.17 Ioh. 21.22 The first Councell at Toledo Canon 21. If any man thinke we are bound to beleeue his Astrologie or Mathematicks let him be accursed Is it a sound opinion to thinke that the starres haue soules or that they be liuing creatures Yea rather it is impious because it tends to the vpholding of their error which worshipped the starres offered sacrifice vnto them c 2. Kin. 23.5 Ier. 7.17 44 19. and because none of the faculties or operations of the soule as vegetatiue sensitiue intellectiue can agree to a celestiall bodie Why did God place the creation of the starres betweene the creation of plants and beasts To the end he might shew that though ordinarily there doth concurre the Sunne with his motion and light as also other starres to the generation of plants and beasts yet the generation of things doth not simply proceed from the Sunne and the starres but from God sith that euen before the starres were created he commanded all plants with their fruites to be brought out of the earth And before the creation of beasts he would in great wisedome first create the Sunne and the starres which might giue light to the earth because that beasts aboue all things stand in need of light What are liuing Creatures Things created of God which haue their being liue and haue sense or else they be substances indued with an instrumentall bodie which haue besides the soule whereby they liue sense and power to moue themselues from place to place Whence were liuing creatures brought foorth Some out of the waters as fishes which are also called creeping creatures because they haue no feete which also haue no lungs and therefore breath onely by their gils and birds which are feathered winged twofooted although they seeme to be created of the earth d Deut. 2.10 and haue respiration and a voice which were made the fift day e Gen. 1.20.22.23 Some of the earth which liue vpon the earth whereof Moses maketh three kinds of beasts which be helpful vnto man some way as are cattell which liue by grasse not by flesh horses oxen sheepe and which may be tamed liue about the house as Elephants Camels Harts Creeping things which haue no feete or very short ones wherewith they be a little caried aboue the earth And beasts which be wild and liue by flesh as Lions Bears
image in the place hereof namely of blindnesse impotencie vncleannesse vanitie and vnrighteousnesse so that since that came to passe man can doe nothing but sinne b Rom. 6.16 17. 7.23 How manie sorts are there of this corruption Two Originall and Actuall The first is the parent the last the miserable issue of the first The first a loathsome pudle and filthy Camarina the second a most grieuous plague the first is called Original or that which is borne and propagated together with vs c Ehes 2.3 Psal 51.7 The second is called actuall sinne or the same which our selues haue brought vpon vs and committed our selues These two notwithstanding are species subalternatae inter se Kindes subordinate one to another rather then opposing one another For the one of them is as it were a cause and roote whence the other as a fruite effect proceedeth which distinction of them is gathered out of Rom. 5.14 What vnderstand you by the name of Originall Sin It is that blemish and staine which is deriued from the first parent of all men according to the flesh vnto all his posteritie descended of him But what is deriued from Adam to his posteritie Both the formall and the materiall part also of sinne that is as the Apostle teacheth manifestly Rom. 5. from the xii verse to the end of the chapter not onely a depriuing of original righteousnesse a corruption of maÌ„s whole nature but also a guilt and obliging of them to eternall punishment in which Adam entangled himself all his posteritie that is The verie disobedience of Adam insomuch as it is imputed to vs all and hath therefore spred it selfe vpon al men though not by act yet by guilt imputation As Rom. 5.12 We are all pronounced to haue sinned in Adam as in the roote or a masse whereout all mankinde was framed we all being at that time in his loynes And verse 16. and 18. By one mans fall the guilt came vpon all to condemnation And vers 19 By one mans disobedience all are made vniust that is guilty of gods anger and eternall death Seeing Leuie is said to pay Tithes in Abraham because hee was in the loynes of Abraham Heb. 7.9 Why also is not Christ said to haue sinned in Adam Because hee was not borne in ordinarie manner of the seede of man but conceiued of the Holy Ghost therefore he became free and exempted from Originall sinne and from the guilt therof as also he did not pay tithes in Abrahams loynes but was represented in Melchisedecks person as being an eternall Priest not giuing but receiuing tithes VVhat is the cause that sinne is deriued and propagated from the father to the children The cause is the Law which God hath iustly made that man should be borne in such estate if man sinned euen as of a leprous father is borne a leprous sonne of a base father a base sonne of a poysonous serpent a serpent But is it righteous that the whole ofspring should be partakers of the punishment deserued by one It is most iust with God Yea amongst all nation it is receiued that what the heade doth in respect it is heade that is imputed to the whole bodie worthilie and children are spoyled of all their fathers goods because of their fathers rebellion For as the Lord of a Fee iustly taketh away from his vngratefull vassall and his posteritie the fee which before was graunted to him vpon certaine conditions so it is a deede of Gods Iustice in that he taketh from Adam and all his posteritie those good things which before were giuen to mankinde in their first parent Moreouer that which Christ hath done as heade of the Church and of all the elect is imputed to the Church and we are saide in Christ to haue kept the Lawe to haue beene deade buried and raised againe and to sit in the heauens Ephe. 2.6 and in many other places Therefore that which Adam hath sinned as head of mankinde that is rightly imputed to vs because whatsoeuer was done by him was supposed to bee done by all men and euery particular man and he represented his whole stock Therefore also did hee lose that which was committed to his keeping for his whole stock But by what meanes is this guilt and this blemish and corruption conueied to his posteritie The guilt by imputation as hath beene said but the corruption not by example onely or imitation or onely by ill custome but by propagation and generation Because Gen. 5.3 Adam is saide to haue begot Seth after his owne image that is a sinner a Rom. 15.12 Iob 14.4 15.14 Againe because little infants doe not sinne by example but are conceiued and borne in sinne b Psal 51.7 And the Apostle saith Ephes 2.3 That wee are all by nature the children of wrath by nature not by Imitation But let vs remember that saying We ought rather seeke what way to escape from that euill then search how it came vpon vs as wee must not so much enquire how a fire beganne but how it may bee quenched But why are children borne of Godly parents not sanctified by their puritie as well as they drawe corruption from them Because they descende from them not by spiritual but by carnal generation for their posteritie is borne of them not by grace but by nature For the guilt and corruption commeth from nature but iustification which is opposed to the guilt Sanctification which opposeth corruption is from supernatural grace Ioh. 1.13 The sonnes of God are not of bloud but of God And chap. 3.3 Except a man bee borne againe c. To whom is originall Sinne deriued To all whosoeuer descend of Adam the infants as yet in the mothers wombe not excepted a Psal 51.7 For although they haue not yet brought forth the fruites of iniquitie yet their nature is a certaine seede of sinne and therefore hatefull and abhominâ—ble to God Rom. 5.14 Death is come vpon all for so much as al haue sinned But infants haue not sinned actually therefore they haue sinned Originally Is none amongest all mankinde excepted Onely Christ who though hee descended from Adam by a continued line and race b Luc. 3.23 Yet not in a naturall manner as other men and by meanes of mans seede but by the onely power of the holy Ghost hee was conceiued of the virgine Marie and sanctified from his first conception that hee might bee without sinne c Mat. 1.18 Luc. 1.35 Yet the children of the faithfull are holy 1. Cor. 7.14 If the roote bee holy the branches also are holy Rom. 11.16 They are holy in regard of their societie with the Church which we professe in the Creede to bee the communion of Saints Neither is forgiuenesse of sinnes and righteousnesse tied to propagation but to the grace and mercie of God or Gods most free election Secondly they are holy because they are comprehended in Gods couenant of which it is saide I
compulsion nor by this necessity proceeding from God but from the voluntary corruption of man for no man is an offence to another against his will or through inconsideration but of purpose with deliberation Therefore though it be necessary that offēces come yet woe vnto the world because of offences VVhat are the ioint causes or by how manie meanes is an offence giuen Foure First By false doctrine and false worship such be heresies errors worshipping of idoles superstitions the traditions of men whereby the weake are withdrawne from the simplicity of the word 2 By word or speach and that either filthy cursed or blasphemous 3 By life and behauiours repugnant to the law of god such are filthy gestures hainous offences and euill examples in the abuse of Christian libertie whereby the weake are discouraged from christianity but for the most part the offences giuen by doctrine do more harme then the offences by manners because they worke more closely presently assault the faith but these other doe sooner appeare and doe lesse hinder our faith as in the beginning the deuill gaue Eue a deadly wound putting into her a false perswatiō a Gen. 3.2 And Solomons idolatrie brought forth the worshipping of idols for a long time after VVhat punishment is appointed for the authors of this scandall Christ Math. 18.17 doth threaten that lamentable sentence or horrible woe against them woe be vnto the world because of offences and. verse 6. he pronounceth that it is better for that man by whome the offence is giuen that a milstone being hanged about his necke hee should be cast into the bottom of the sea VVhat is an offence taken That which men take vnto themselues from the doeings or sayings of other men either from true doctrine and the outward forme of the Church or else in generall from any other things whatsoeuer But in speciall some speach of ours purpose or deede which is godly iust and of it selfe honest or at least not done wickedly and vnseasonably By meanes whereof notwithstanding some mā doth iudge ill of vs but without cause either of some frowardnesse ill will or a certaine sinister spitefulnesse of the minde or else vpon error and taketh it as an occasion of offence How manifold is an offence taken Double either from man or from the deuill from man which also by deuision of Accidents into the subiects is double of the wicked and of the godly The scandall of the wicked is of worldlie men as of the wise men of this world and of hypocrites who are offended 1. at the poore estate humility and crosse of Christ in our flesh assumed 2 At the absurdity imprudently conceiued of the nouelty simplicity of the doctrine of the gospell and preaching of grace whereby we are taught that all men being by nature sinners subiect to the wrath of god are iustified and saued thorow grace or by faith alone in Iesus Christ and by the article of election predestination and the mortifying of the old man 3 By the life and actions of the godly whereby they imagine themselues to be controlled in the free vse of the thinges of the worlde 4 Lastly by the crosses and persecutions which goe hand in hand with the profession of the gospel which offence because it springeth from the malice of them that are offended and from their spite it is called the offence of the Pharises of which Math. 15.12 The discples said to Christ dost thou not know that the pharises are offended hearing this speach of thine So Christ and the gospell were to the Iewes an offence taken and to the Grecians foolishnesse 1. Cor. 1.23 And the stone of offence And the rocke of offence to the twoe houses of Israel a. Esa 8.19 Luk. 2.34 1 Pet. 2.7.8 to witt by accident and priuatiuely as Christ being despised and reiected is the author of iust condemnation whereas in truth and by himselfe but to the elect he is the way the truth and the life and the fountaine of all good Concerning this we must obserue the warning of Christ Blessed is he that is not offended in me Math. 11.5 So the sermon of Christ concerning the eating of his flesh was a scandall to the Capernaites b Ioh 6.41 57 60 So the Iewes were offended with Peters going in to the Gentiles c gal 2.12 So the righteous actions of the godly are an offence to the wicked d Psal 56.6 7 So the disciples of Christ pulling the eares of corne are an offence to the Pharises e Math. 12.2 So many are offended by reason of the iarres which follow the preaching of the Gospell to condemne it VVhat are the causes of this offence taken The principall efficient cause is the iust prouidence of God which doth decree and execute this although men stumble through their owne malice as it is written Behold I put in Sion a stumbling stone and a rocke of offence The second cause is Satan who prouoketh the wicked to take all things in the worst parte The instrumental cause are the men themselues who are offended at the godlinesse of others The causes assisting are the blindnes of mans reason the corrupt iudgment of the world the affections of the flesh enuy malice rash curiosity the neglect of the holy scripture bad opinions conceiued the perswasion of a mans owne righteousnesse the desire of gaine and keeping credite hating to be instructed occasions are the confessing and preaching of sound doctrine the behauiours life deeds and crosses of the godly the condition of the truth As for the forme or manner it is expressed in diuers examples Is this kinde of Scandall to be auoided No but not to be regarded according to the comaundement of god Deut. 33.9 He that shall say to his father or to his mother I know you not he that shall not acknowledge his brethren and his sonnes these do keepe thy law o Lord. And according to the rule of Christ concerning the Pharises which were offended at his word Math 15.14 Let them alone they are blinde and the leaders of the blinde that is neglect them neither take care for offending them and of the Apostles Acts. 5 29. we must obey god rather then men And of Bernard It is better an offence should come then that the truth should be forsaken Besides we must preferre the first and second commaundement before all the duties to men according to the example of Elias against Achab a. 1. King 18 18 and of Paule against Peter those which plaid the Iewes b Gal. 2 3.4 5 11.14 What is the offence of the Godly taken Which is taken only of such as be yet weake in the Church or not wicked but is greedily taken of them that be more malicious that they may make the doctrine of the gospell doubtfull and vncertaine to the simple sort either by the calamities of the church the punishments of the innocents the heresies dissentions which
of thinges the setting and rising of one the same sun sleepe waking labour rest night and day the day is deade in the night and yet it with his brightnesse is renued to the whole word saith Tert. l. de Resur carnis Hereupon Iob. 17.12 After darknesse I hope for light 5. The Resurrection is also proued by naturall arguments An vnperfect thing is not capable of perfect happinesse The soule loosed from the bodie is as it were lame and maimed Therefore it ought againe to be ioyned to it owne body in regard of happinesse 2. That is not perpetuall which is against nature but for the soule to be seperated from the humane bodie is against the nature thereof because it is the beautie and subsisting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the perfection of mans bodie and which preserueth the personage or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subsistence of man departed and gladly desireth to put on it owne bodie againe Therefore the soule shall not for euer bee separated from the body 6. By the hand-writing of God written in the hearts of men that is by the testimonie of the conscience of the reward of the good and punishment of the bad which is most of all felt euen at the point of death as well of the vngodly whose conscience is then more tormented with the thought of their life wickedly led as of the godly who reioyce in the spirit vehemently that at length they are come to the desired hauen 7 By the consent of al saints before and after Christ exhibited in the flesh For the holy fathers being as it were strangers here therupon confessed that they sought for a citie to come a Heb. 11.13 And being so earnestly carefull of buriall professed that a new life was prepared for their bodies laid in graue b Gen. 2â— 4 19. 47 3â— Also the martyrs would neuer haue susteined most grieuous torments with so stout a courage if they had not hoped for the rewardes of their confession their bodies being raised vp in the life to come What is the efficient cause of Resurrection 1. The almightie God himselfe who hath determined that hee will raise vp the dead 2. The sonne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 working with the Father Ioh. 5.21 As the Father raiseth the dead so the Sonne quickneth whom he wil also And Chap. 11.25 he saith I am the Resurrection and the life Moreouer Christ is the Author of Resurrection partly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is by the vertue of his Resurrection c Rom. 6.4 1 Cor. 15.20 partly by the power of his Diuinitie whereby he can subiect all things vnto himselfe d Thes 4.14 1 Philip. 3.21 partly by his most mightie voice and beck Ioh. 5.28 They which are in their graues shall heare the voice of the sonne of God and shall come forth 3. The holy Ghost Rom. 8.11 But if the spirit of him that raised vp Iesus Christ from the deade dwell in you he that raised vp Christ from the deade shall also quicken your mortall bodies by his spirit that dwelleth in you But although the Angels shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ministers of Resurrection for they shall gather the Elect from the windes yet by no meanes can they be the causes of it e Math 24.31 25.32 VVhat are they that shall rise againe All of what sex or age soeuer that haue died from the beginning of the world to the end as well the godly as the vngodly but after an vnequall condition Ioh. 5.28 All that are in their graues shall heare the voice of the sonne of God shall come forth they which haue done good vnto the Resurrection of life they which haue done euill vnto the Resurrection of condemnation Mat. 25.32 All nations shall be gathered together before him Act. 24.15 Paule doth hope that there shall be a resurrection of the iust and vniust Whence springeth a double Resurrection one which is called the Resurrection of life which eternal life shal follow as you would say a liuely Resurrection the other of Iudgement or condemnation that is a Resurrection which condemneth a Dan 12.2 And because they are truely iudged to rise againe which rise vnto life eternall they are properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by way of excellencie called the sonnes of the Resurrection b Luk. 20.36 Although it is manifest also that the wicked shall rise againe that they may receiue eternall destruction which verily is not called life but death because a life so vnhappie ought not properly be called a life Whereas Rom. 8.20.21 the creature is said to bee subiect to vanitie vnder hope because it also shall bee deliuered from the bondage of corruption into the glorious libertie of the Sonnes of God doth it follow that the brute creatures shall also rise againe In no wise because neither are they created to immortalitie nor doe their soules outliue their bodies but die in their verie bodies But vnder the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the frame of the world consisting of an heauenly and Elementarie region not the inhabitants therof is signified which frame subiected by God to a fraile and wauering condition for the sinne of man and by a Prosopopeia it is said to expect a repairing with an earnest desire which repairing shall bee manifested when the sonnes of God shall bee caried into glorie Whereof also there is mention made Act. 3.22 2. Pet. 3.13 Why is the Resurrection which is Christs singular blessing graunted to the wicked Because they shal indeede rise againe but by the benefit vertue and efficacie of Christs Resurrection which alwaies is to saluation and is insinuated in his members only c Rom. 6.8 But by the necessiâ—ie and efficacie of that decree of God which is Gen. 2.17 For in what daie soeuer thou shalt eate of that fruite you shall die the death Which decree for that it comprehendeth either death and indeed specially the second that is death eternall it must needes bee that the Infidels arise also but vnto their greater condemnation that they may suffer eternall punishments in their bodies also because it were but a small punishment to be taken away by the first death for an infinite goodnesse violated requireth an infinite punishment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What is the subiect of Resurrection Surely the whole man wholly and generally considered but not the whole substance of euery man particulerly for 1. Indeed the bodie onely as it dyed properly so also doth it arise properly but because the soule is immortall it is not said to rise againe but Metaphorically through a Eph. 2.1 Col 2.13 Regeneration from the bondage of sinne wherein it is dead 2. The soules of the godly that die in the Lord are receiued into heauen by Christ b luk 23.43 Act 7.59 Heb. 12 23 but the soules of the vngodly departing from their bodies are thrust downe into the bottomlesse pit for as
forgiuenesse of sinnes and of eternall life b Mat. 21.32 Gen. 7.7 Exod. 20.6 the which beeing now apprehended of the Parents by faith doth not onely comprehend a spirituall and allegoricall issue but also the children which they shall beget to a thousand generationsb. The which surely doth no lesse appertaine to Christians then in times past to the people of the Iewes And Act. 2 38 Peter saide Let euery one of you be baptized for to you and your children is the promise made And Christ commandeth little children to be brought vnto him that hee might touch them not such as were of riper yeares and able to goe but tender ones children which did yet suck which many brought vnto him and did not lead them And it is said that hee tooke them in his armes and embraced them c Luk. 18.15 and commended them vnto his father by his prayer and blessing and sanctified them by the laying on of his hands which cannot bee taken otherwise but that he receiued them into fauour d Mark 18 16 And last of all most clearely hee speaketh of Infants inuiting them to his fellowship and society Math. 19 13. Suffer little children to come vnto mee and forbid them not because to such that is aswell Infants in age as those which are like them appertaineth the kingdome of heauen whom Peter calleth 1. Pet. 2.2 spirituall children such as by the word of God are regenerated to immortall life like as Math. 18.4 Whosoeuer shall humble himselfe as this child hee is the greatest in the kingdome of heauen And in the 14. verse It is not the pleasure of your heauenly father that one of these little ones should perish For it is manifest that Christ approueth and receiueth little children otherwise he would not allow those which were like them And the Euangelist signifieth that the kingdome of GOD appertained to those children which were slaine by Herod reciting the place Ier. 31.15 of the holy Martyres the children of Rachel or of their posteritie Mat. 2.16.17 Now vnto whom appertaineth the promise of the Communion with Christ and of eternall life which is signified in the word of Baptisme To the same appertaineth also the signe according to the diuine determination proper to euery Sacrament And there can bee no other meanes to bring them vnto Christ but that they by baptisme bee ingrafted into the Church which is the bodie of Christ seeing they are not yet capable of Doctrine 3 Because although hearing is an ordinarie beginning of faith a Ro◠10.17 yet because it is impossible that any should please God without faith Hebr. 11.6 Infants must needes haue in the place of faith the seed or budding of faith or the renewing of the spirit although they are not yet endued with the knowedge of good or euill for b Deut. 1.39 God holdeth them not for vncleane but adopteth them for his children and sanctifyeth them from the wombe as it is said 1. Cor. 7.14 Your children are holy that is to say by an hidden operation and enlightening of the spirit which maketh in them new motions and new inclinations to Godward according to their capacitie as farre as we can gesse without the word which is the onely seed of regeneration to them which are able to be taught 1. Pet. 1.23 c Rom. 8.16 for the Lord gaue a taste in Iohn Baptist whom he sanctified in his mothers wombe what he is able to doe in the rest d Luk. 1.15 41 And yet must the secret workes and iudgements of God be left vnto himselfe because the Church iudgeth not of hidden things e 1 Peter 23 Neyther are the prayers of the Church for the Infantes of the beleeuers which are baptised in vaine ouer whom the name of the Father the Sonne and the holy Ghost is called vpon but they obtaine that which they aske Mat. 18.19 If not in each singular person yet in the species or kinde of each Whereupon it followeth that they are receiued into fauour and are endued with the holy Ghost and therefore are to bee baptized f Act. 10.47 4. Because though Infants haue not sinned actually as Adam did Rom. 5.14 yet they haue sinned Originally in Adam as included in his loynes vers 12. and are dead in him g 1 Cor. 15.22 Secondly being conceiued in sinne h Psal 51.7 contrarie to the Pelagians opinion they are by nature the children of wrath i Ioh. 3.6 and doe daily die no lesse then men of riper yeares k Eph. 2.3 wherefore that they may please God and may bee admitted into his kingdome where no polluted thing entereth 1. Cor. 15.30 they haue neede of the sparke of some regeneration the abundance whereof they may afterward enioy which is sealed vnto them by Baptisme l Apo◠21.27 And therfore it is not to be denyed them for except a man bee borne againe of water and the spirit hee cannot enter into the Kingdome of heauen Iohn 3.3.5 5. Because the commandement concerning baptisme is vniuersall and comprehendeth the whole Church whereof Infants are members a great part for Paule includeth the whole Church where he saith that it is clensed by the washing of water in the word Ephes 5.26 and Math. 28.19 Preach the Gospell to euery creature and baptise them It is not therefore particularly to be applied to those of discretion onely but also to the children of the faithfull 6 Because though by reason of their yeares they vnderstand not Gods word nor can beleeue in action and professe their faith and repentance whereof Baptisme is a Sacrament as circumcision was in times past and enter into mutuall obligation betwixt God and them which belongeth onely to them of discretion notwithstanding it is vnto thē in steed of a Act. 2.41 8.12.37 professing of faith for that they are borne within the Church of the people of God and are not onely within the couenant but also are presented by them which beleeue and doe promise and make answere for them And therefore Saint Augustine saith the Sacrament of faith maketh children faithfull though they haue not yet that faith which consisteth in the will of beleeuers to make them faithfull Euen as they doe not know that they haue the holy Ghost though it be in them or a minde and life though it cannot be denied that they haue both And to conclude it sufficeth that they are baptised and bound vnto a repentance and faith to come Euen as the infants of the Israelites were circumcised into a faith and repentance that was to follow although they neyther vnderstood the word of God nor the mysterie of circumcision and Christ blessed little children and prayed for them though they vndestood not what he did for them 7 Because that which the institution of Baptisme commaundeth that they which are to be baptised should first be taught b Mat. 2.19 as Iohn is said to haue preached the baptisme of
cannot be truely said to be the bodie or the bodie the soule although conioyned personally in one man yet in that peculiar and beyond all example vniting of the humane nature by subsistence of the Deitie in the person of the Sonne God is said to be a man and man God against Nestorius by vnitie of person and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by naming one by the other against Eutiches According to what sense is the bread of the Lords Supper the bodie of Christ Not according to an essentiall or personall or reall but according to a mysticall meaning Sacramentall and significatiue whereby the thing which doth signifie taketh the name of that thing which it signifieth saith Augustine namely by reason of the Analogie or mutuall respect both of one to another and also to him from whom it is taken For Christ teacheth not in this proposition what that bread and that wine is in it owne nature and substance or in the same signification of diuers words or what is contained in them but what they are in signification in office in vse in proportion In nature they are bread and wine in signification they are the bodie and bloud of Christ And therefore here the predicate is spoken of the subiect Sacramentally that is to say in that kinde of signification wherin the thing signified is no lesse truely offered and to be taken spiritually by faith then the signe it selfe is deliuered to be taken with the instruments of the body What manner therefore of predication is it Not proper and regular for that proposition is not identicall wherin the same thing is said of it selfe as This is bread of bread This is a bodie of a bodie seeing that breade and the bodie of Christ doe differ in kinde neither is the speciall spoken of the singular nor the generall the difference the proper or the accident of the speciall as Peter is a man a man is a liuing creature apt to be taught white but an vnlike thing of an vnlike the thing signified of the signe yet notwithstanding proportionally as the manner of relatiues doth require for things seuered or vnlike if there bee an Analogie or signification may so be conioyned that they may make a proposition but figuratiuely as I am the vine Iohn 15.1 and the field is the word 13. Mat. 38. Therefore this predication is figuratiue and that not simplie Metaphoricall or allegoricall like as the flesh and bloud of Christ are called the meat and drinke of the faithfull but Metonimicall For most rightly it is called a Metonimie not of the continent for the conteined but of that manner whereby the name of the thing signified is giuen to the signe As in this proposition The bread is the bodie of Christ the name of the thing signified which is the bodie of Christ is giuen to the signe namely bread Therefore it is a metonimicall speaking verie familiar in the scriptures as a Gen. 41.26 the seauen kine are seuen yeares Iohn is Elias b Math. 11.14 that is to say figuratiuely for the predication of a singular concerning a singular is not true but figuratiuely Herod is a Foxe c Luk. 11.32 that is to say Metaphorically Christ is the way d Iohn 14.6 The doore e Iohn 10.7 bread f Iohn 6.53 The rock is Christ g Ier 10.4 So the bread of the Eucharist is the bodie of Christ figuratiuely metonimycally and Sacramentally For the bodie of Christ cannot bee called breade regularly and properly when as the bodie of Christ is neither the Genus nor the species nor the differentia nor the proprium nor the Accident of bread Whereby it commeth to passe that the predication of the bodie of Christ concerning the bread Eucharisticall is figuratiue seeing that euery predication is either proper or figuratiue for a third time of predication there is none For it is a foolish thing to say that Sacramentall predications are vnusuall whereof there is so frequent vse in the Scriptures And truely this figuratiue predication is not in euery word seuerally and considered in it selfe but in the whole attribution for bread is bread properly and the bodie not allegoricall not tropicall not figuratiue much lesse a spirit or vision also not a mysticall bodie which is the Church or a signe of the bodie it signifieth not the merit of Christ but the proper body of Christ for the true body of the Lord is altogether spoken of the true bread I say it is in the whole attribution because the copula or word est is doth ioyne together two things vnlike which wee may resolue thus Bread is the signe or seale of the bodie of Christ But againe it is to bee noted that it is not onely a figuratiue Metonimicall or significatiue speech as this is The field is the world that is signifieth the word and other like in parables because so it should more faintly expresse the nature of that mysterie but Sacramental because therwithal the exhibition of the thing sealed is promised as in this proposition Rods boūd together are the Romane Empire that is they do not barely nor simply onely signifie the Iurisdiction of the Romane Empire but they doe certainely testifie that the Empire together with the signes is transferred to him to whom the rods are lawfully deliuered So that which is promised by worde and is signified by signes is truely also giuen of GOD but to be taken by saith Is not the proprietie of the speach or the word to bee kept in the verie words of the Supper Seeing that the appellation of the worde is vsed sometime in a larger sometime in a stricter signification truely in the very wordes of the Supper the Sacramentall word is to be kept but this same sacramentall word is vnlike to other regular predications and it is to be made plaine by a conuenient interpretation agreeing to the nature of the Sacraments For in a Sacramentall speach not so much the letter or the sound of words as the true sense is to bee followed that is to say which doth agree with the nature of the Sacrament which Christ instituted and with all the circumstances of the institution and with the Analogie of faith Is it not a proper proposition wherein the Subiect and the attribute are vnderstood so to be coupled that the Attribute is in the Subiect or in the place wherein the subiect is as Deut. 12 23. The bloud is the life because it conteineth the life Not at al for neuer can any thing be properly predicated of another thing in which it existeth or to which it is conioyned although it be a streight coniunction but onely figuratiuely Therfore if the breade bee therefore the bodie either because some hidden thing in the breade is the bodie of the Lord or because in this breade is that bodie of the Lord it can neuer bee prooued that these words This is my bodie are a proper predication Are the places of Scripture which are
speake in schooles but by grace onely of vnion not by any vertue ingrafted into the flesh it selfe as if the power of quickening were really powred forth into the flesh of Christ or this were adorned with it in it selfe or that life were in it selfe or quickening in it selfe for it is a propertie incommunicable of the godhead alone to quicken For as Cyril saith It agreeth to God alone to be able to quicken that which is void of life b De Recta Fide ad Reginas But first by reason of vnion because it is the proper flesh of the word quickening all things as speaketh the Synode of Ephesus eyther because the word is the fountaine and authour of life being life it selfe dwelleth in it not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is after operatiue maner as he is said to dwel in those that be his but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in a bodily manner personally or because that flesh is so streightly vnited to the essentiall life that these two natures do make one subsistence or because this man is essentially God from whence it commeth to passe that the death of that flesh because it is the flesh of the sonne of God hath beene pretious inough to obtaine life for vs c Act. 20.28 And Cyrill saith that That the flesh is not quickening in it selfe but in the word Hypostatically vnited vnto it vppon Iohn 10 13 2 In regard of the merite of obedience whereby Christ a sacrifice being offered in his flesh giuen for vs vpon the Crosse obtayned eternall life for all beleeuers Iob. 6.51 My flesh is the living bread which I will giue for the life of the world 3 In respect of our copulation with Christ because we cannot come vnto God the fountaine of life and that eternall life but by that flesh of Christ comming betweene that is vnlesse by the efficacie of the holy Ghost we be made members of Christ engrafted into his flesh by faith Therefore that which is said Iohn 6.63 The flesh profiteth nothing is not to be vnderstood simply of the flesh of Christ but of carnall opinions not agreeing with the mysterie of the eating of Christs flesh Is it reall and true or doth this vnion of vs with Christ consist in the apprehension alone of the minde like as we doe comprehend and haue in mind things and substances in the phantasy and mind by formes that may be vnderstood but not that they are in verie deed vnited in vs If the things which are vnited and the truth of the vnion bee regarded truly it is reall true and essentiall but if the manner whereby it is done it is meerely spirituall 1 Because it is said concerning Christ the Church They shall be two in one flesh Ephe. 5.33 Now the vnion of man and wife into one flesh is reall and substantiall in regard of the mariage bond wherby according to gods ordinance they are bound so although the man be in the market and the wife at home he beyond the seaes she at home yet this vnion continueth 2 Because Christ is the head foundation of the Church but the vnion of the members with the head and betweene themselues is substantiall true and reall like as also of the foundation with the building yea with euerie stone built vpon it 3 Because Christ saith Iohn 15.5 I am the vine yee are the branches But the coniunction and incorporation of these is reall as also of an Oliue tree and the boughes set or engrafted into it 4 Because the flesh of Christ is meate indeed therefore like as bread is really and truly vnited to vs corporally because it is corporall meate to them which eate it with a corporal mouth so also truly and really but yet spiritually because it is spirituall meat the flesh of Christ is vnited to vs which eate it Seeing that the bodie of Christ is in heauen neyther shall returne from thence before the last day how can he be conioyned to vs really and indeed By the holy Ghost working in vs and by faith For if our sight in a moment of time doe touch the starres visually saith Augustine Epist 3. ad volusianum tract 50. in Iohn much more doth faith ioyne vs together with Christ himselfe and moreouer with his humane nature placed in heauen The same Father saith Fidem mitte in Coelum cum in terris tanquam praesentem tenuisti that is send faith into heauen and thou hast laid hold on him as it were present in earth There is a great distance betwixt the head and the foot the branches and roote the wife in England and her husband in Turkie yet are they all vnited together But faith is onely a conceiuing and imagination of a thing absent Therefore the bodie of Christ is not ioyned to vs in verie deed neyther is present to our faith in the Supper but by imagination or contemplation vehehement cogitation and assent The Antecedent is false and vngodly For if faith be onely an imagination and phantasie and a conceiuing of the minde then it differeth not from opinion being a naked action of the mind or a simple and strong conceipt and consent Neyther then doth it differ from historie all faith common to verie many reprobates yea to the diuels themselues a Iam. 2 19 Then surely that faith which imbraceth the Euangelicall promises in Christ and moreouer Christ himself shal not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a ful assurance nor a sure trust or perswasion nor an apprehension frō which imagination yea theorie or contēplation do very farre differ Finally Faith shal not be the heauenly gift of God and supernaturall according to the working of his mightie power b Eph. 1.19 3 7 but naturall For the conceipt of the minde is naturall to a man All which things seeing they are absurd the Antecedent must be false And also the consequent false For if the spaces of times doe not let faith but that it apprehendeth things past and to come spiritually as present Then neither doth distance of places hinder it that it cannot spiritually both haue things present and apprehend them that are set farre a sunder by places For faith is that thing which maketh those things present which are hoped for and that which sheweth those things which are not seene c Heb. 11.1 Ioh. 8.56 Phil. 3.20 Wee haue a sure and stedfast anker of the soule entering euen into that which is within the vaile whether the forerunner is for vs entered in euen Iesus d Heb. 6 19. By what similitudes is this communion illustrated in the scriptures By verie many wherby notwithstanding the nature and manner of this communion is not declared but rather the effects which come from it to the beleeuers Therefore they are not to bee stretched further then the scope of the holy Ghost may suffer 1. The first is of Mariage by which the Church is made flesh of the
guiltie of Gods anger and eternall death vntil pardon be granted and except the benefit of Christ help a Ioh. 1.29 and besides these it comprehendeth those workes which the corruption of our nature bringeth forth in vs which the Scripture calleth The workes of the flesh b Gal. 5.19 By what names is this sinne called in the Scriptures The sinne that dwelleth in a man because it remaineth continually in the flesh vntill death but in them who are not regenerate it raigneth in the regenerate it only dwelleth and not raigneth c Rom. 7.17.20 Malum adiacens The sinne which easilie cleaueth to vs and compasseth vs round about occupying all our strength e Heb 12.1 The sense and vnderstanding of the flesh f Rom. 8.6 Also it is absolutely and simply called Sinne g Rom 7 8. Because it is the source and fountaine of all sinnes The bodie of sinne h Rom. 6.6 because in it are gathered together all sins which breake forth when occasion is giuen The Lawe of the â—â—mbers i. because all the members of soule and bodie i Rom. 13.4 that is all the parts powers of man obey it as a Law Flesh k Gen. 6 3. concupiscence c. to which is opposed the Spirit which signifyeth the grace of regeneration l Gal. 16.17 The heart of man m Gen 8 21 Also old Adam n Rom 6 6. How doth Originall sinne differ from actuall sinne As the tree differeth from the fruite or the roote from the branches Originall sinne is like a tree and a roote out of which euill fruites and boughes do spring namely actuall sins not only outward but also inward Out of the heart proceede euill thoughts saith Christ Mat. 15.19 Gal. 5.19 In that place are recited the workes and fruites of the flesh that is of originall sinne Moreouer in actuall sinne the matter of the sinne remaineth not for when a man hath either committed adulterie or spoken blaspheamie those actions straight cease to be when the thing is done notwithstanding the offence to God and the guilt remaine still But in originall sin the matter therof passeth not away for wee finde in experience that the corruption of nature sticketh by vs seeing still we run into sinne and are vntoward to heauenly things both in body and soule What is the end or wage of Originall sin Eternall damnation together with all the mischiefes incident to this life a Gen 2 17 3 19 What is the effect thereof It deceiueth it worketh all concupiscence it killeth b Rom. 5 12 17 What vse is there of this Doctrine concerning Originall sinne A threefold vse 1. That wee may acknowledge our vncleannesse and that laying away all arrogancie wee may betake our selues and flie to Christ our Sauiour 2. That in what manner we vnderstand that the vnrighteousnesse of Adam is imputed to vs in the same maner we may beeleeue that wee by the righteousnesse of Christ are accounted truly and perfectly iust before GOD as the Apostle teacheth Rom. 5.15 3. That because our birth and generation was and is full of vice wee may know we haue neede of a regeneration according to that Ioh. 3.5 Except a man be borne againe he cannot enter into the kingdome of Heauen How is this Doctrine opposed By sundry errors 1. Of the Pelagians who denie that Originall sinne is deriued by propagation to posteritie but say it is conueyed only by imitation and example They also affirme that death is the condition of mans nature although Adam had not fallen Also that Adams sinne hurt no man but himselfe onely Also they say that infants when they are borne doe not bring with them a prauitie of nature resisting the law of God contrarie to Pauls assertion Rom. 5 12. 2. By the Monkes who denie that Originall sinne is a sin worthy of death but either a guiltinesse onely of another mans faults or onely a fewell and matter to feede sinne contrarie to Pauls speach Ephes 2.3 where he saith VVe are the children of wrath Also they determine that it is onely in the bodie in the senses and inferiour faculties but not in the minde and will Also that by Baptisme not only the guilte but the euill and prauitie of concupiscence is taken away that concupiscence is not a sinne but a natuall appetite or desire that it is onely in the sensual appetite giuen vnto man that by striuing with it he may more more be sharpened to follow vertue and may binde God to himselfe by his greater desert Also they say that infants damned for Original sin only haue not poena sensus no punishment of feeling in their bodies but only poena damni or punishment by losse of the sight and enioying of God although it be credible that those are more gently to bee punished in whom originall sinne hath not yet broke forth into workes Also that Marie the mother of our Lord was conceiued borne without originall sin which iudgment also they hold of Iohn Baptist therefore that Christ died not for Marie and Iohn Baptist because he died for originall sinne onely which they wanted yet Mary reioyced in God her Sauiour and Iohn confesseth that he is not worthie to beare the shoes of Christ 3 Of those who say the corruption onely of nature is imputed to vs not the guilt also of Adam and contrarily of those who say the guilt and not the corruption is to be vnderstood by the name of originall sinne 4 Of those Papists who hold that onely actuall sinnes are forbidden by the law and that therefore a man may satisfie the Lawe 5 Of the adherents of Flauius Illiricus who teach that it is not an accident but the verie nature of man and the substance thereof corrupted contrarie to that saying of Paule Rom. 7.21 Sinne is present with me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and contrarie to those testimonies which teach that God is author of mans nature euen since his fall and also against those places whereby wee learne that Christ tooke our humane nature and substance and redeemed man but not sinne 6 Of the Philosophers who call that only sinne which resisteth reason whereas reason it selfe can doe nothing but erre vntill it be enlightened by the light of God 7 Of the Libertines who define and restraine sin to be only that wherein a man thinketh himselfe to sinne 8 The blasphemie of the Manichees who say that sinnes proceed of God ⧠The sixteenth Place of Actuall sinne VVhat is actuall sinne IT is a fruit of Originall sinne when the lawe of God is actually violated to wit euery action affection speech or omission disaagreeing with Gods will whereby a man becomes guiltie anew and is guiltie of Gods anger and eternall death Of which Iames speaketh 1.15 Concupiscence after it hath conceiued bringeth forth sinne and sinne finished bringeth forth death whereby Concupiscence he vnderstandeth the roote that is Originall sinne by sinne finished
actuall sinne that is a fruit of the same nature and qualitie How is it deuided Into two parts 1. As it is considered in it selfe without anie relation for of the sinnes produced and arising from Originall sinne some are onely inward namely doubtings of God the inflaming and kindling of euill affections euill thoughtes wicked wils whether those willes be informes without forme or full and resolute as the Schoole-men speake Other are externall which shew and manifest themselues by their outward workes and vse in their committing some outward helpe and seruice of the bodie 2 As it is considered before or after the Doctrine of the Gospell was deliuered concerning Christ Iustification and Regeneration Of how many kindes is sinne considered in it selfe before or without the doctrine of Christ Of two kindes Of omission and Commission a Iacob 4.17 The first is when wee doe not euill but omit that good which God commaunds vs to doe The second when we commit that euill which he forbids vs to doe The first proceedeth from thence for that wee are vnfitt for good things the latter from this ground because we are prone to all euill 2 In respect also of the obiect some sinne is said to be committed against God some against our neighbour 3 In respect of the law some sinne is dead some liuing The dead sinne is which though it be in vs yet is not acknowledged for sinne neyther doth it so rage as it vseth after the knowledge of the lawe a Rom. 7.9 The liuing sinne is that which is acknowledged to be such and outrageth in vs after the knowledge of the law 4 In respect of the inward beginning or originall of sinne some sinne is of infirmitie which through our weaknesse stealeth vpon vs against our wils and conceits as sodaine anger vaine thoughts desire of things vnlawfull Another sinne is of ignorance of which it is spoken Psal 19.13 Leuit. 5.27 And Christ sayeth Luc. 23.34 Father forgiue them for they know not what they doe Another sinne is of Malice which is of two sortes one directly opposing grace is blasphemie against the holy Ghost of which we will speake in proper place the other not directly resisting grace and the holy Ghost such are the particular fals against the precepts of the ten commaundements as Idolatry adultery c. In respect of the complement of Christs redemption those sinnes are called past which were done in all that time before he suffered and present committed since the manifestation of the Gospell by which through the bloud of Christ free pardon of all sinnes both past and present is offered to mankind Rom. 3.24 How is sinne deuided being considered after the Doctrine deliuered by Christ Three waies The first wherby one sinne is called the sinne which reigneth or the sin which sinneth another kind of sin which reigneth not or sinneth not The sin reigning is when a man not regenerate serueth as it were looseth the bridle to sinne and with whole hart and determinate purpose is caried and rusheth forward to sinne This also is called voluntarie because it is done of set purpose and entent wittingly with the whole will and against the conscience to which sinne he is said to liue whosoeuer is in the flesh and is said also to be dead in his sinnes b Eph. 2.5 Col. 2.13 who is entangled more in his sinnes is drowned and dead in them The Sinne which raigneth nâ—t is when a man regenerate being drawne backe and reclaymed by Gods spirit is not caried with all his force to sinne and it is called Inuoluntarium that which is not with the will because the godly doe wrestle against it Rom. 7.19 That euill which I would not that I doe To which also they d Rom. 6.2 are said to be dead in which the vigor and power of sinne which by a borrowed speech is called the life of sinne is extinguished by the power of Christ with whom they are vnited and incoporated by faith and contrarily they are said to liue to God or to righteousnes or to Christ who labour to attaine innocency and righteousnes e Rom. 6.10.11 1. pet 2 24. Whence is their diuision taken From the Epistle to the Romans 6.12 Let not sinne raigne in your mortall bodie that you should obey sinne in the lusts of the bodie AndVerse 14. Let not sinne raigne ouer you for you are not vnder the law but vnder grace and out of 1. Iohn 3 6. Whosoeuer remaineth in him sinneth not Whosoeuer sinneth hath not seene him nor knowen him and vers 9. Whosoeuer is borne of God committeth not sinne because his seed remaineth in him And yet notwithstanding in the same Epistle cap. 1.8 If we say that we haue no sinne we deceiue our selues and the truth is not in vs. VVhat is the second diuision Sinne eyther Mortall or Veniall VVhat doe the Papists say eyther of these to be They say that Mortall sinne is the works of the flesh reigning But Veniall sinne say they is the concupiscence or desire of the flesh which doth not long tarie in the heart And therefore they scarce acknowledge originall sinne to be a sinne which they will haue to be washed away with light sprinkling of water ex opere operato as they say by the worke wrought Is this diuision to be receiued Not simply 1. Because euerie sinne whether great or little maketh a man guiltie of eternall death a Rom. 5.14 6.13 2 Because Concupiscence it selfe is by the nature thereof a sinne for it is against the law of God Thou shalt not couet Exod. 20 17. And Gen. 6.5 8.21 Euerie thought of mans heart from his childhood is onely euill 3 Because Iames. 2.10 saith Whosoeuer shall keepe all the law and shall offend in one is become guiltie of all Namely because though he hath not broken totum legis the whole entire law in euerie part yet he hath broken totam legem the whole lawe and the effect thereof by violating the Maiestie of the Lawgiuer 4 This is also manifest both by the consideration of the nature of God and also of the nature of sinne for no man can violate the infinite Maiesty of God venially but he shall be guiltie of infinite punishment and that infinite puritie of God cannot endure so much as the least spot or stayne in a sinner Therefore he is deceiued who thinketh there is any sinne before God Which draweth not with it the weight of his eternall anger Are therefore all sinnes equall Thus farre they are equall that euen the least thought of the least sinne doth a thousand times deserue eternall death according to that saying Gal. 3.10 Cursed is euerie one that abideth not in all things which are written in the booke of the law that he may doe them And Rom. 6.23 The wages of sinne is death Yet notwithstanding in comparison of one with another some sinnes are more grieuous then other as they goe astray more