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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
nature_n	death_n	sin_n	sin_v	3,797	5	9.4651	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A10958	The faith, doctrine, and religion, professed, & protected in the realme of England, and dominions of the same expressed in 39 articles, concordablie agreed vpon by the reuerend bishops, and clergie of this kingdome, at two seuerall meetings, or conuocations of theirs, in the yeares of our Lord, 1562, and 1604: the said articles analised into propositions, and the propositions prooued to be agreeable both to the written word of God, and to the extant confessions of all the neighbour churches, Christianlie reformed: the aduersaries also of note, and name, which from the apostles daies, and primitiue Church hetherto, haue crossed, or contradicted the said articles in generall, or any particle, or proposition arising from anie of them in particular, heereby are discouered, laid open, and so confuted. Perused, and by the lawfull authoritie of the Church of England, allowed to be publique.	Rogers, Thomas, d. 1616.; Rogers, Thomas, d. 1616. English creede.	1607 (1607)	STC 21228; ESTC S116041	208,079	284

Mosaicall decalogue is naturall morall and perpetuall is their doctrine 4. Proposition The Iudiciall lawes of the Iewes are not necessarily to be receiued or established in any Common wealth The profe from Gods word The truth hereof appeareth by the Apostles decree which sheweth wherevnto onely the primitiue church necessarily was tied By the Apostles doctrine which enioyneth Christians to yeeld obediēce vnto the ordināces of their lawfull gouerners and commanders whosoeuer By the Apostles example and namely of the blessed S. Paul who tooke benefit and made good vse of the Romane and Emperiall lawes Adversaries vnto this truth This truth neither is nor euer was oppugned by any Church Only among our selues some thinke vs necessarily tied vnto all the Iudicials of Moses as the Brownists For they say The lawes Iudiciall of Moses belong as well vnto Christians as they did vnto the Iewes Others that wee are bound though not vnto all yet vnto some of the Iudicialls as holdeth T.C. and Philip Stubs 5. Proposition No Christian man whosoeuer is freed from the obedience of the law Morall The proofe from Gods word Thinke not that I am come to destroy the Lawe or the Prophets I am not come to destroy them but to fulfill them For truly I say vnto you saith our Sauiour Christ till heauen and earth perish one iot or one title of the law shall not scape till all things be fulfilled whosoeuer therefore shall breake one of these least commandements and teach men so shall be called the least in the kingdome of heauen c If thou wilt enter into life keepe the commandements c. Thou shalt nor kill thou shalt not commit adulterie thou shalt not steale thou shalt not beare false witnesse Honour thy father and thy mother Doe wee make the lawe of none effect through faith God forbid yea we establish the Lawe Circumcision is nothing and vncircumcision is nothing but the keeping of the Commandements of God The publike confessions of the Churches of God in France and Belgia agree with this Doctrine The Errors and adversaries vnto this truth Whereby are condemned as most wicked and vnsond the opinions Of the Manichies who found fault with the whole Lawe of God as wicked and prooceeding not from the true God but from the Prince of darkenes Of Brownist Glouer whose opinion was that Loue now is come in the place of the tenne commandements Of Iohannes Islebius and his followers the Antinonies who will not haue Gods lawe to be preached nor the consciences of sinners to be terrified and troubled with the iudgements of God Of Banister among our selues who held how it is vtterly euill for the Elect so much as to thinke much lesse to speake or heare of the feare of God which the Law preacheth 8. Article Of the three Creedes 1 The three Creedes Nicene creede Athanasius creede and that which is commonly called the Apostles creede ought thoroughly to be receiued and beleeued For 2 they may be prooued by most certaine warrants of holy Scripture The propositions 1. The Nicen Athanasian and Apostolicall Creedes ought to be receiued and beleeued 2. The three creedes viz. the Ni. Athan. and of the Apostles may be prooved by the holy Scripture 1. Proposition The Nicen Athanasian and Apostolicall Creedes ought to be receiued and beleeued THis Proposition the Churches of God both aunciently and in these daies doe acknowledge for true The adversaries vnto this truth Therefore much out of the way of Godlinesse are they which tearme the Apostles Creede A forged patcherie as Barrowe doth and Athanasius Sathanasius creede so did Gregorius Paulus in Polouia and in the newe Arrians and Nestorians in Lituania My selfe some ●8 yeares agoe heard a great learned man whose name vpon an other occasion afore is expressed to whose acquaintance I was artificially brought which in private conference betweene him and my selfe tearmed worthy Zanchius a Foole an Asse from his booke de tribus Elohim which refuteth the newe Arrians against whose sounders the Creedes of Athanasius and Nicene were deuised Him attentiuely I heard but could neuer since abide for those wordes in deede I neuer sawe him since 2. Proposition The three Creedes viz. the Ni. Athan. and of the Apostles may be prooued by the holy Scripture The proofe from Gods word Than this assertion nothing is more true For the Creedes I meane these three Creedes speake first Of one and the same God whom wee are to beleeue is for essence but one in persons three viz. the Father the Creator the Sonne the Redeemer the holy Ghost the sanctifier Next of the people of God which we must thinke and beleeue is The holy and Catholike Church The communion of Saints Pardoned of all their sinnes And appointed to arise from death and to enioy eternall life both in body and soule Aduersaries vnto this truth Therefore wee are enemies to all adversaries of this doctrine or any whit of the same in them comprised whether they be Atheists Iewes Sadduces Ebionites Tretheites Antitrinitarains Apollinarians Arrians Manichies Nestorians Origenians Turkes Papists Familists Anabaptists or whosoeuer 9. Article Of Originall or Birth sinne 1 Originall sinne standeth not in the follwing of Adam as the Pelagians doe vainely talke but 2 it is the fault corruption of the nature of euery man that naturally is engendred of the offspring of Adam whereby man is very far gone from originall righteousnesse and is inclined to evill so that the flesh lusteth against the spirit and therefore in euery person borne into the world it deserueth Gods wrath and damnation 3 And this infection of nature doth remaine yea in them that are regenerated whereby the lust of the flesh called in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 VVhich some doe expound the wisedome some the Sensuallitie some the affection some the desire of the flesh is not subiect to the law of God And although there is no condemnation for them that beleeue and are baptised yet the apostle doth confesse that 4 Concupiscence and Lust hath of it selfe the nature of sinne The propositions 1. There is Originall sinne 2. Originall sinne is the fault and corruption of the nature of euery man c. 3. Originall sinne remaineth in God his deere children 4. Concupiscence euen in the regenerate is sinne 1. Proposition There is Originall sinne The proofe from Gods word In the holy Scripture we finde of Originall sinne the cause the subiect and the effects the cause thereof is Adams fall partly by the subtill suggestions of the deuill partly through his owne freewill and the propagation of Adam his corrupted nature vnto his seede and posteritie Except a man be borne againe he cannot see the kingdom of God saith our Sauiour Christ As by one man sinne entred into the world and death by sinne and so death

God I cried vnto thee and thou hast healed mee Thou Lord hast brought my soule out of Hell I will thanke thee ô Lord my God with all my heart will praise thy name for euermore For great is thy mercie towards mee thou hast deliuered my soule frō the nethermost hell In that he ascended what is it but that he had also descended first into the lowest parts of the earth He that descended is euen the same that ascended farre aboue all heauens that he might fill all things O death where is thy sting O hell where is this victorie Also that Christ went downe into Hell all sound Christians both in former daies and now liuing doe acknowledge howbeit in the interpretation of the article there is not that consent as were to be wished some holding that Christ descended into Hel. 1. As God onely and not man as they doe which say how Christ descended powerfully and effectually but not personally into hell and that the deitie exhibited it selfe as it were present in the infernall parts to the terror of the deuill and other damned spirits 2. As the man onely and that as some thinke in body onely as when death as it were preuailed ouer him lying in the graue as others deeme in Soule onely when he went vnto the place of the reprobate to the increasing of their torments 3. As God and man in one person as they do which affirme that Christ in bodie and soule went some thinke as it were into Hell when vpon the Crosse and els where he suffered the terrors and torments prophecied of Esay 53. v. 6.10 Psal. 116. v. 2. and mentioned Matth. 26. v. 38. or 27. v. 46. Luk. 22. v. 42. some say euen into Hell the verie place destinied for the Reprobate which he entred into the very moment of his Resurrection at which time hee shewed and declared himselfe a most glorious conqueror both of death and Hell the most powerfull enemies Errors adversaries vnto this truth But till wee know the natiue and vndoubted sense of this article and mysterie of religion persist wee adversaries vnto thē which say That Christ descended not into hell at all calling this article an error and a fable as Carlile doth That Christ beeing dead descended into the place of euerlasting torments where in soule he indured for a time the very paines which the damned spirits without intermission doe abide Bannisters error That Christ aliue vpon the crosse humbled himselfe Vsque ad inferni tremenda tormenta euen vnto the dreadfull torments of hell endured for a time those torments quales reprobi in aeternū sensuri sunt which the reprobates shall euerlastingly suffer in hell euen despaired of Gods mercie finding God at this time Non Patrem sed Tyrennum no a Father but a Tyran and ouercame Despaire by despaire death by death hell by hell and Satan by Satan suffered actually All the torments of hell for our redemption and descended into the heauiest torments that Hell could yeeld suffered the torments of hell The second death Abiection from God and was made a cursse that is had the bitter anguish of Gods wrath in his soule and body which is the fire that shall neuer be quenched That Christ personally in Soule went downe into Lake Lymbo to fetch from thence as Canisius to loose from thēce as Vaux he saith the soules of our forefathers which afore his death as the Papists dreame were shut vp in the close prison of Hell That Christ by his descension hath quite turned Hell into Paradise Costerus the Iesuits error 4. Article Of the Resurrection of Christ. Christ did truly 1 arise againe from death and tooke againe his bodie with flesh bones and all things appertaining to the perfection of mans nature 2 wherewith he ascended into heauen and there sitteth 3 vntill he returne to iudge all men at the last day The propositions 1. Christ is risen from the dead 2. Christ is ascended into heauen 3. Christ shall come again at the last day to iudge all men euen the quick and the dead 1. Proposition Christ is risen from the dead The profe from Gods word THe resurrection of Christ may easily be prooued from the holy Scriptures in which it is euident first that Christ should and next that hee did rise from death vnto life both by his appearing to Marie Magdalene to diuers women to two to tenne to all the disciples f to moe then 500. brethren at once to sundry persons by the space of 40 daies together and by the testimonie also of the Apostles Peter Paul A truth both beleeued and acknowledged by Gods people from age to age Errors and adversaries vnto this truth Vtterly false then and vnchristian is the opinion of those men Which vtterly denie the resurrection of any flesh as did the Sadduces the false Apostles Simon Magus and the Manichies Which would acknowledge no resurrection of Christ as would not nor will the Iewes nor heretike Hamant nor Dauid Georg one of whose errors was that the flesh of Christ was dissolued into ashes and so rose no more which affirme as did Cerinthus that Christ shall rise againe but yet is not risen Which say how our Sauiour after his resurrection was so deified as he reteined no more the parts and properties of his bodie and soule nor the vnion of both natures but is meerely God So thought the Schwenkfeldians Which take the Resurrection of Christ to be but an allegorie and no true and certaine historie as doe the Familie of Loue 2. Proposition Christ is ascended into heauen The proofe from Gods word In saying how Christ with his bodie is ascended into heauen and there sitteth and abideth we doe agree with the Prophets Euangelists and Apostles with the ancien fathers and Gods people our brethren throughout all Christendome Errors and adversaries vnto this truth But we altogether dissent From Hamant the English heretike which denied the ascension of Christ Also from Ket the heretike and Apostata which likewise denied our Sauiours asscension affirming that his humane nature is not in heauen but in Iudaea gathering a Church and people Also from the Germane Vbiquitaries and Papists they saying that Christ as man is not onely in heauen but in earth too at this instant wheresoeuer the deitie is these affirming the humane nature of Christ is wheresoeuer the Sacrament of the Altar is administred Also from the Montanists Cataphrygians and Carpocratians who held how Christ not in body but in soule ascended into heauen From the papists who say that Christ ascending into heauen carried with him the soules which he loosed from captiuitie and bondage of the deuill euen the soules of the righteous afore that time were not in heauen

is giuen taken and eaten in the Supper onely after an heauenly and spirituall manner and the meane wherby the Body of Christ is receiued and eaten in the Supper is Faith 5 The Sacrament of the Lords Supper was not by Christs ordinance reserued carried about lifted vp or worshipped The Propositions 1. The supper of the Lord is a signe of the loue that Christians ought to haue among themselues 2. The Lords Supper is a Sacrament of our redemption by Christs death and to them which receiue the same worthily by Faith a partaking of the Body and Blood of Christ. 3. The Bread and Wine in the Lords Supper be not changed into another substance 4. The Body of Christ is giuen taken and eaten after an heauenly and spirituall not after a carnall sort 5. To reserue carrie about lift vp or worship the Sacrament of the Lords Supper is contrary to the ordinance of Christ. The Propositions 1. Proposition The Supper of the Lord is a signe of the loue that Christians ought to haue among themselues The proofe from Gods word THe Supper of the Lord is a token of the loue that Christians ought to haue among themselues For which cause it is called the Lords table the Lords Supper a communion of the body of Christ and they that partake thereof though they be manie yet are but one bread and one body This is the doctrine of all Christian Churches The errors adversaries vnto this truth So thinke not those men who either with heretike Hamant denie the vse of the Lords Supper to be necessarie or with the Rhemists raile on it and the Protestants that vse the same calling it a prophane and detestable Table the Cuppe of deuills 2. Proposition The Sacrament of the Lords Supper is Sacrament of our redemption by Christs death and to them which receiue the same worthily by Faith a partaking of the Body and blood of Christ. The proofe from Gods word The Sacrament of the Lords Supper is to all Christians a Sacrament of our redemption by Iesus Christ. For. This is my blood of the newe Testament which is shedde for many for the remission of sinnes this is my body which is giuen for you c. This cuppe is the newe Testament in my blood which is shedde for you saith our Sauiour And to such as receiue the same worthily and by Faith it is the partaking of the Body and Blood of Christ This is a truth openly both maintained testified by the neighbour Churches Errors Adversaries to this truth Diuersly hath this proposition bin oppugned For Some either denying or not acknowledging the benefite of so heauenly a Sacrament doe say how It is to be receiued onely for obedience sake to the princes commandement but is of none effect to the perfect ones An opinion of the Families It doth neither good nor hurt to the receiuers The Messalians error It doth much hurt and no good to participate the Lords Supper among Protestants say the Papists It is no signe assuring vs that all our sinnes through Christ are pardoned For onlie veniall and mortall sinnes are thereby remitted and we must alwaies doubt of the forgiuenesse of our sinnes say the same Papistes Others doe teach that It can profit such as haue no faith as Babes and Infants in which error be the Russians yea the dead bodies of men It can benefit such as receiue it not at all if on there behalfe it be administred as persons absent vpon the Seas in the warres yea and dead and present too when yet they participate not but the Priest for them These errors the Papistes defend 3. Proposition The bread and VVine in the Lords Supper be not changed into another substance The proofe of Gods word Transsubstantiation or the change of the substance of Bread and Wine in the Supper of the Lord we do vtterly deny and the reasons moouing vs thereunto are for that it is repugnant to the plaine words of the Scripture For I will not drinke hencefoorth of this fruite of the Vine saith our Sauiour Christ Which fruite had it really bin either the Blood or by way of concomitance the very Body and blood of Iesus Christ then our Lord had eaten himselfe which is not only blasphemous to be spoken but also impossible to be done and directly against the word of God where commandement is often giuen that the blood with flesh not of Beast much lesse of man must not be eaten The heauen must containe Iesus Christ vntill the time that all things be restored saith S. Peter If Christ therefore corporally according to his humanitie be in heauen then is he not in the Sacrament As often as ye shall eate this Bread not Christ his reall Body and drinke this Cuppe not the reall Blood of Christ you shewe the Lords death till he come saith S. Paul Therfore hee is not come which hee must be being vnder the formes of Bread and Wine Transubstātiatiō besides ouerthroweth the nature of the Sacrament For where there is no Element there can be no Sacrament Because Gods word comming vnto the element maketh a Sacrament Finally it hath bin the occasion of much superstition and Idolatrie For from hence proceeded the Reseruation of the Transubstantiated bread for sundrie superstitious purposes hence the adoration of the Bread euen as God himselfe and that both of Priest and people hence the carrying about in pompous procession of the wafer-God and hence the Popish feast called Corpus Christi-day The right consideration hereof hath mooued all the Churches reformed to shewe their detestation hereof both by their Sermons and wrightings The adversaries vnto this truth Abhominable therefore be the Popish errors viz. that In the Eucharist there is n●t the substance of Bread and wine but onely the meere accidents and qualities Substantially and really the Body and Blood together with the soule and diuinitie of our Lord Iesus Christ and therefore Christ is contained in the Sacrament Eucharisticall Vnder each kind and vnder euery part of each kinde seuerally whole Christ is comprised After the consecration in the wonderfull Sacrament of the Eucharist the Body and blood of our Lord Iesus Christ is and that not onely in the vse while it is taken but afore also and after in the Hosts or consecrated peices reserued or remaining after the Communion In the holy Sacrament Christ the onely begotten Sonne of God is to be adored with the very worship of Latria Marcus also that detestable heretike held that the wine of the Lords Supper was conuerted into blood 4. Proposition The Body of Christ is giuen taken and eaten after an heauenly and spirituall not after a carnall sort The proofe from Gods word The regenerate haue in them a double life one carnall the other spirituall The life carnall and temporarie they brought with them into this

were not Gods ordinance for the good but an humane institution for the hurt of men Many haue a fancie that before the generall Resurrection there shall be no magistrates at all because as they dreame all the wicked shall be rooted out Of this minde are the Anabaptists and Familie of Loue 5. Proposition The Bishop of Rome hath no iurisdiction in this realme of England nor other of the kings dominions The proofe from Gods word The Bishope of Rome did hee according to the will of God preach the Gospell labour in the Lords haruest diuide the word of God aright minister the Sacraments instituted by Christ that sincerely shew by his life conuersation the good fruites of a godly Bishop doubtlesse he were worthy of double yea of triple honor Yet will not the word of God were hee neuer so holy and religious warrant him any Iurisdiction out of his Diocesse especially not within this Reamle much lesse when he doth perform no part of a christian but euery part of an antichristian Bishop in corrupting the doctrine of the truth with errors and cursed opinions in polluting the Sacraments of Christ by superstitious ceremonies in persecuting the Church and Saints with fire and sword in making marchandise of the soules of men through couetousnes in playing the Lord ouer Gods haeritage in sitting in the Temple of God as God shewing himselfe that he is God and in exalting himselfe against all that is called God or that is worshipped In respect of which fruites of impieties the said Bishop of Rome in the holy Scripture is described to be very Antichrist that wicked man the man of sinne the sonne of perdition and the aduersarie of God He was openly proclaimed Antichrist by a Counsell in France in the raigne of Hugh He is tearmed by the truly and godly learned The Basiliske of the Church neither the Head nor the Taile of the Church His iurisdiction hath bin and is iustly renounced and bannished out of England by manie Kings and Parliaments as by K. Edward the 1.3 and 6 by K Richard the second by K. Henrie the 4.6 and 8 by Q. Elizabeth and by our most Noble K. Iames. His pride and intolerable supremacie ouer all Christian people is renounced and condemned aswell by the mouthes as wrightings of all the purer Churches and that deseruedlie The Errors and adversaries vnto this truth But with the Papists the Bishop of Rome hee is forsooth for supremacie Abell for gouering the Arke Noah for patriarchship Abraham for order Melchisedecke for dignity Aaron for authoritie Moses for iustice Samuell for zeale Helias for humilitie Dauid for power Peter for his vnction Christ the generall Pastor the common Father of all Christians the high Pastor of Gods vniuersall Church the Prince of Gods people for title God euen the Lord God the Pope for power God For By him Kings raigne hee may iudge all men but must of none be iudged hee can doe what him list aswell as God except sinne His iurisdiction is vniuersall euen ouer the whole worlde Him vppon paine of eternall damnation all Christians are to obey And by his soueraigne authoritie both all Papistes in England were discharged from their obedience and subiection vnto Q. Elizabeth and the same Queene disabled to gouerne her owne people and dominions 6. Proposition By the lawes of this Realme Christian men for hainous and greeuous offences may be put to death The proofe from Gods word As the natures of men be diuers and some sinnes in some countries more abound then in others so are the punnishments to bee imposed vppon malefactors according to the quantitie and qualitie of their offences and any countrie and Kingdome may punnish offendors euen with death if the Lawes thereof and their offence doe require it For All that take the sword shall perish with the sword Gouernors bee sent of the King for the punnishment of euill doers A wise King scattereth the wicked and causeth the wheele to turne ouer them The magistrate beareth not the sword for nought and is the minister of God to take vengeance on them that doe euill Which punishments testifie to the world that God is iust which will haue some sinnes more seuerely punnished then others and the magistrates to cut off dangerous and vngodly members God is mercifull and ●●th care both of his seruan●s and of humane societie God is all wise and holy in that he will haue it knowne who are iust who wicked who holy and who prophane by cherishing and preseruing of the one and by punishing and rooting out of the other Our Godly and Christian brethren in other countries approoue this doctrine The aduersaries vnto this truth The aduersaries of this doctrine be diuers For Some are of opinion that no man for any offence should be put to death Such in old time were the Manichies and the Donatistes and such in our daies be the Anabaptistes And some doe thinke that howsoeuer for other offences against the second Table malefactors may bee put to death yet for haereticall and erroneous opinions in points of religion none are so to suffer Of this minde are the Familistes For They hold that no man should bee put to death for his opinions They blame M. Cramner and Ridley for burning Ioane of Kent for an haereticke It is not christianlike that one man should persecute another for any cause touching conscience Is not that punnishmen● sufficient say they which God hath ordained but that one Christian must vexe torment belie and persecute another 7. Proposition It is lawfull for Christian men at the commandement of the Magistrate to weare weapons and serue in warres The proofe from Gods word There is saith K. Salomon a time of warre and a time of peace and Princes are by warre and weapons to represse the power of enemies whether forraigne or intestine For they are in authoritie placed for the defence of quiet and harmlesse subiects as also to remoue the violence of oppressors and enemies whatsoeuer they bee For these causes haue they Horses prepared for the battell Tributes paide them aswell of Christians as others and Subiects to serue them in their warres of what nature soeuer Cornelius being a Christian was not forbidden to play the Centurion or bidden to forsake his profession nor the Souldiers that came vnto Iohns baptisme willed to leaue the warres but to offer no violence vnto any man This truth is graunted by the Churches The adversaries vnto this truth Many are against this assertion whereof some doubt of the truth thereof as Ludouicus Viues Others denie it altogether as vntrue So did in ancient time the Manichies whose doctrine was that no man might goe to warre Lactantius thought it altogether vnlawfull for a good man or a Christian either

went ouer all men forasmuch as all men haue sinned saith S. Paul d. As new borne babes desire the sincere milke of the word that yee may grow thereby saith S. Peter And S. Iames Of his owne will begate he vs with the word of truth that we should be as the first fruits of his creatures And the fore-mentioned Apostle Paul againe You that were dead in trespasses and sinnes c. and were by nature the children of wrath as wel as others But God which is rich in mercy through his great loue wherewith he loued vs euen when we were dead by sinnes hath quickned vs together in Christ c. The subiect thereof is the olde man with all his powers minde will and heart For in the minde there is darkenes and ignorance of God and his will and in the will and heart of man there is concupiscence and rebellious affections against the law of God And the effects of this Birth or Originall sinne are first actuall sinnes and they both inward as vngodly affections and outward as wicked lookes prophane speech and diuelish actions next an euill conscience which bringeth the wrath of God death and eternall damnation All churches of God beleeue this and some in their publike confessions testifie so much The Errors and adversaries vnto this truth Thus armed with authoritie and forces from the word of God and assisted with the neighbour churches we offer battell 1. To the Iewes Carpocratians and Familie of Loue who flatly denie there is any originall sinne 2. To the Papists which say that Originall sinne is of all the least sinne and lesse then any veniall sinne Originall sinne is onely the debt of punishment for the sinne of Adam and not his fault Originall sinne is not properly sinne all this hath Ruardus Tapperus Such as are infected onely with Originall sinne are free from all sensible punishment 3. To Florinus and Blastus who make God the author of sinne 4. To the Sabbatarians among vs who teach that The life of God in Adam before his fall could not continue without a Sabbath The Sabboth was ordained before the fall of Adam and that not onely to preserue him from falling but also that being holy and righteous still he might haue bin preserued in the fauour of God which D. B. deliuereth in his Sabboth doctrine 5. We are also adversaries to the like curiously affected who enquire Whether it was Gods will that Adam should fall Whether God enforced our first parents to fall Why God stayed not Adam from falling c. 2. Proposition Originall sinne is the fault and corruption of the nature of euery man c. The proofe from Gods word Originall sinne is not the Imitation of Adam his disobedience For the Scripture speaketh of no such thing neither doth Gods people so thinke and some Churches by their extant Confessions with vs denie the same as the Church in France and the Lowe countries but it is partly the Imputation of Adam his disobedience vnto vs and partly the fault and corruption of mans nature as the Churches also acknowledge The adversaries vnto this truth Aduersaries vnto this truth are The Pelagians and Familie of Loue who say that Originall sinne commeth not by propagation but by Imitation Such as ascribe Originall sinne in no sort vnto man but either vnto God as did the Hermogenians or vnto the deuil as did the Valentinians The Manichies who preached that this sinne is another and a contrary substance within vs and proceeded no● from our corrupted nature The Appollinarians who held originall sinne to be from nature The Papists who affirme that some persons and namely the virgine Mary is free from this Originall sinne sinne 3. Proposition Originall sinne remaineth in God his deere children The proofe from Gods word I allow not that which I doe for what I wouid that doe I not but what I hate that doe I saith S. Paul The flesh lusteth against the spirit and the spirit against the flesh so that yee cannot doe the same things that yee would Euery man is tempted when he is drawen away by his own concupiscence and is entised Dearely belooued I beseech you as strangers absteine from fleshly lusts which fight against the soule Nothing is more true in the iudgement of Gods people The Errors and adversaries vnto this truth We stand therefore in this point Against the Papists who say that Originall sinne was not at all much lesse remained in the Virgine Mary Against Giselbertus whose doctrine is that Baptisme once receiued there is in the baptized no sinne at al either originall or actuall Against the Familie of Loue who affirme that the elect and regenerate sinne not Against the Carpocratians whereof some boasted themselues to be euery way as innocent as our Sauiour Christ. Against the Adamites both old and newe who said they were in so good a state as Adam was before his fall therefore without originall sinne Against the Begadores in Almaigne affirming they were impeccable and had attained vnto the very top and pitch of perfection in vertue and godlines 4. Proposition Concupiscence euen in the regenerate is sinne Concupiscence in whomsoeuer lusteth against the Spirit fighteth against both the soule and the lawe of the minde and therefore but that there is no condemnation to them which are in Christ Iesus it bringeth death and damnation Mortifie therefore your members which are vpon earth saith S. Paul vnto the Colossians fornication vncleanes the inordinate affection euill concupiscence c. for the which things sake the wrath of God commeth on the children of disobedience And vnto all Christians S. Peter I beseech you as strangers abstaine from fleshly lusts To the same purpose is both the doctrine and Confessions of Gods people Errors adversaries vnto this truth Therefore wee mislike their opinions as vnsound which say that cōcupiscēce either is no sinne at all or but a veniall sin the former was an assertion of the Pelagians and is of the Papists that latter was one of Glouers errors Francis the Monke of Colen counted concupiscence no sin but said it was as naturall and so no more offensiue before God for man to lust then for the Sunne to keepe his course Petrus Lombardus saith that Concupiscence afore Baptisme is both a punishment and a sinne but after Baptisme is no sinne but onely a punishment The Church of Rome both teacheth that the power of lusting is not but the vse of wicked concupiscence is euill and numbred amongst most greiuous sinnes and decreeth how Concupiscence is not sinne but proceedeth from sinne and inclineth vnto sinne Glouer the Brownist said that the intemperate affections of the mind issuing from Concupiscence are but