Selected quad for the lemma: sin_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	bring_v	conceive_v	concupiscence_n	3,151	5	12.0191	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96805	The abridgment of Christian divinitie so exactly and methodically compiled, that it leads us, as it were, by the hand to the reading of the Holy Scriptures. Ordering of common-places. Vnderstanding of controversies. Cleering of some cases of conscience. By John Wollebius. Doctor of Divinity, and ordinary professor in the University of Basil. Now at last faithfully translated into English, and in some obscure places cleared and enlarged, by Alexander Ross. To which is adjoined, after the alphabetical table, the anatomy of the whole body of divinity, delineated in IX. short tables, for the help of weak memories.; Christianae theologiae compendium. English.	Wolleb, Johannes, 1586-1629.; Vaughan, Robert, engraver.; Ross, Alexander, 1591-1654.	1650 (1650)	Wing W3254; Thomason E1264_1; ESTC R204089	204,921	375

is a sensitive creature but the latter as he is man But by Philosophers it is taken more strictly so that they reduce the inferior appetites to the concupiscible faculty but the affections to the irascible Ordered appetites are whereby man desires meat drink rest sleep and such like moderately and to the end appointed by God 1 Tim. 5.23 Drink no longer water but use a little wine for thy stomacks sake and often infirmities To this is opposite Inordinate appetite whereby more is desired then nature or Gods ordination do require or for another end then that to which God hath ordained natural things lawful Rom. 13.13 Not in surfeting and drunkennesse not in chambering and wantonnesse The chief affections are Love Hatred Joy Sadnesse Hope Fear and Anger Ordered Love is whereby we sincerely love our neighbour and desire the things that be good fair and of good report Rom. 12.9 Let love be without dissimulation abhor that which is evil cleave to that which is good Phil. 4.8 Whatsoever things are true whatsoever things are lovely whatsoever things are of good report if there be any vertue and if there be any praise thinke on these things To this is opposite the too much love of our neighbour a selfe-love b impure love c and the love of this world d a 1 Sam. 2.29 Thou hast honoured thy sonnes above me b 2 Tim. 3.2 Men will be lovers of themselves c Prov. 6.25 Desire not her beauty neither let her eye-lids intice thee d 1 Joh. 2.15 Love not the world c. And v. 16. Because whatsoever is in the world the lust of the flesh the lust of the eyes and the pride of life is not of the Father but of the world Ordered hatred is whereby we onely hate those who hate God a in other men and in our selves we hate not the person but by all meanes we hate and avoid the sinne b a Psal 139.21 Do not I hate them O Lord that hate thee b Mat. 18.15 If thy brother offend thee reprove him between thee and him alone c. Rom. 7.19 For I do not the good which I would but the evil which I would not do that do I To this is opposite the unjust hatred of our neighbour a and the hatred of good men b a 1 Joh. 3.15 Whosoever hateth his brother as a murtherer b Psal 41.5 My enimies said of me when shall he die c. Ordered joy is whereby man rejoyceth moderately for his own prosperity a and heartily for his neighbours felicity b a Psal 30.12 Thou hast turned my mourning into joy b Rom. 12.15 Rejoyce with them that rejoyce To this is opposite carnal and immoderate joy a also rejoycing at our neighbours misfortunes b a Luke 6.25 Woe to you that now laugh for you shall weepe and mourne b Prov. 24.17 Rejoyce not at thy enemies fall Ordered sadnesse or sorrow is whereby we moderately bemoane our own afflictions a and heartily condole our neighbours calamities b a Jam. 5.13 If any amongst you be afflicted let him pray b Rom. 12.15 Mourne with those that mourne To this immoderate sadnesse is opposite a sadnesse also for our neighbours prosperity b and too much sadnesse when wicked men are punished c a Prov. 17.22 A merry heart doth good like a medicine but a broken Spirit dryeth the bones b Mat. 20.15 Is thine eye evil because I am good c 1 Sam. 16.1 How long wilt thou mourn for Saul seeing I have rejected him Ordered hope is whereby we expect better things for our selves and by the law of charity also for our neighbours Of hope as it is a vertue we have spoken before 1 Cor. 13.7 Love suffereth all things believeth all things hopeth all things To this is opposite disordered hope when we place more trust in our selves and neighbours then is fit Jer. 17.5 Cursed is he that putteth his trust in man Ordered fear is whereby we walk carefully neither trusting too much our selves nor others Prov. 14.8 The wisdome of the prudent is to understand his way To this is opposite disordered feare whereby man feares himselfe and others too much Mat. 10.28 Feare not them that can kill the body c. Ordered anger is whereby we are offended ordispleased with our selves and others upon just cause yet moderately and with hope of amending Eph. 4.26 Be angry but slane not To this is opposite inordinate anger whereby we are incensed upon light causes or more then is fit or when we intend private revenge Jam. 1.20 For the wrath of man worketh not the righteousnesse of God So much of the ordering of concupiscence Wrestling against tentations and the assaults of an evil conscience is whereby a Christian man denies an evil conscience crucifying his flesh with the lusts thereof and against the assaults of the flesh the devil and the world watcheth and stoutly fighteth There are many reasons that induce us to wrestle stoutly 1. Because the Scripture forbids evil desires and lusts Pro. 6.25 1 Cor. 10.6 Gal. 5.6 26. Col. 3.5 1. 1 Thes 4.5 2. Because he that is given to lusts loves not God 1 Joh. 2.15 16. 3. Because lusts in regenerate men are hateful Gal. 5.16 17. 4. Because they inconse God to anger Col. 3.5 6. 5. Because the Apostle furnisheth us with the whole armour of God against them Eph. 6. Invisible lusts are overcome by us saith Austin 6. Because the fire of lusts is most hurtful and breaks out into most sad events the Scripture is full of examples there was never yet any sin committed which did not spring from evil lust To this is opposite carnal security whereby man flatters his own flesh whereby he willingly entertaineth lusts whereby he gives himself to idlenesse or sloth which is the devils cushion whereby he omits holy exercises whereby he burdens his soule with intemperance covetousnesse and such like Vices There are three degrees of our wrestling against lusts to wit against suggestion delight and assent To understand these degrees that of James helps c. 1. 14 c. Every man is tempted when he is drawn away of his own lust and enticed then when lust hath conceived it bringeth forth sinne and sinne when it is finished bringeth forth death We must then first resist suggestions and thoughts which are either ascending from the fewel of concupiscence or descending being suggested elsewhere the first are not without sinne the latter are not sinnes being cast in by Satan if so be we let them passe and entertain them not We cannot avoid the first degree let us shun the second lest we come to cherish evil thoughts with delight but we must chiefly beware of the third degree that we give not our assent for the more we obey the sinne of concupiscence the more it increaseth Which that we may more and more avoid we beseech God the Father in his Sonne through the Holy Ghost to which one God in Trinity be praise honour and glory for ever and ever Amen FINIS A TABLE

to know the end and media of Divinity and out of which all the precepts of Divinity are concluded But there is another principle of Divinity which is called principium essendi and that is God principle of Divinity then the written Word of God VI. It is an unquestionable Principle amongst Christians that the holy Scripture is both of a divine original and authority VII It is then a question ill beseeming a Christian to demand whether the Scripture or holy Bible be Gods word or not For as in the Schools there is no disputing with him who denies Principles so we account him unworthy to be heard who will deny this principle of Christian religion VIII Among Christians it is lawfull to ask By what testimony do we know that the Scriptures are by divine inspiration So we ask not for this end to seduce others or to cavil but onely to be instructed IX Now this testimony is twofold the one principal the other ministerial The principal testimony is that of the Holy Spirit outwardly in the Scripture it self inwardly in the minds and hearts of the faithful being illuminate by him speaking and perswading the divinity of the Scriptures But the ministerial testimony is the testimony of the Church Outwardly in the Scriptures themselvs the Holy Ghost when he speaks of the divine original and authority of the Word useth these phrases The word of the Lord. Thus saith the Lord. Jesus said All Scripture is by divine inspiration 2 Tim. 3.16 Holy men of God spake as they were moved by the Holy Ghost But inwardly in the hearts of the faithful he perswades the divinity of Scriptures so far forth as he openeth the eyes and illuminates the mind of him that reads the Scriptures with prayer and humility that he makes him see the wonders of God and causeth him to acknowledge the voice of Gods Spirit sounding in the Word The Romanists urge the Churches authority alone which they have in such high esteem that they will have the whole authority of Scriptures to have its dependence from the Church and for this onely cause they will have it to be Gods word because the Church is the witnesse of it But this is not to make the Church a witnesse of the Scriptures divinity but to make her self capable of divinity But we will prove by these ensuing arguments that the testimony of Gods Spirit alone is it which firmly assures us of the Scriptures divinity 1. His testimony concerning the Scriptures is most firm by whose inspiration the Scripture was written For every one knows his own hand best and is best acquainted with his own stile But the Scripture was written by the inspiration of the Holy Ghost 2 Tim. 3.16 2 Pet. 1 20 21. Ergo c. 2. He that together with the Scripture is promised in a most neer conjunction to the faithful his testimony of the Scripture is most firm But the Holy Ghost is promised to the faithful in a most neer conjunction with the Scripture Esa 59.21 My Spirit which is in thee and my words which I have put in thy mouth shall not depart from thy mouth 3. Without whose illumination the wonders of the Scripture are not seen his testimony alone of the Scripture is most firm But without the illumination of the Holy Ghost no man sees the wonders of the Scripture Psal 119.18 Open my eyes that I may see the wonders of thy law Ergo c. 4. Whose office it is to lead us into all truth he it is that witnesseth this truth to wit that the Scripture is Gods word But it is the office of the Holy Ghost to lead us into all truth Joh. 16.13 Ergo c. Now as for the Churches testimony although it is to be received as from Gods minister yet it is false that the Scriptures authority depends on it For what can be more absurd then to make the words of the Master to receive their authority from the Servant or the Fathers letters to receive credit from the Foot-post or the Princes mandates from the Printer or that the Rule should have its dependence upon the thing ruled We know that the oracles of God are committed to the Church and that she is the pillar and ground of truth 1 Tim. 3.15 But as it is foolish to tell us that the candle receives its light from the candlestick that supports it so it is riliculous to ascribe the Scriptures authority to the Church The Churches testimony may be prevalent with those who as yet know not the Scriptures and have not received that sincere milk of the word nor by it are grown up 1 Pet. 2.2 But in those who have tasted the sweetnesse of divine oracles the testimony of Scriptures and of the Holy Ghost is most firm and effectual For as he who tasteth hony himself hath a more sure knowledge of its sweetnesse then he that believeth another speaking and witnessing of it even so he knoweth more assuredly the Scriptures to be Gods word who hath tasted its sweetnesse then he who gives credit to the Church witnessing this sweetnesse The Samaritans at first believed the woman when she spake of Christ but after they heard Christ himself they say to the woman Now we believe not because of thy saying for we have heard him our selves and know that this is indeed the Christ the Saviour of the world Joh. 4.42 Even so he that having begged the assistance of Gods Spirit reads the Scriptures again and again at length saith Now I believe no longer for the Churches testimony that the Scriptures are divine but because I have read them my self and in reading have stamped this Syllogism in my minde 1. That Scripture which every where brings in God himself speaking 2. Which is written by those men who being furnished with the gift of prophesying and miracles from God extraordinarily do with such faithfulness record all things that in rehearsing of sins and infirmities they neither spare themselvs nor friends 3. Which records not onely Truths and all things agreeing with right reason but Divine matters also and such as transcend all reason 4. After a Divine manner and in a wonderful harmony of circumstances in the same things rehearsed by different Writers 5. To the glory of God alone and our Salvation 6. With admirable efficacie both in moving the hearts and corroborating them against most exquisite tortures 7. In the miraculous preservation of it against Diabolical and Tyrannical fury That Scripture I say which thus delivereth these things is doubtless Divine both in its Original and in its Authority But such is the holy Scripture Therefore it is Divine both in its Original and in its Authority That I may then contract the matter in brief the Testimony of the Church is first in respect of the time but that of the holy Ghosts is first in regard of Nature and efficacy We believe the Church but not for the Church but we believe the Holy Ghost for himself The Churches

by Adam when he gave every creature its name according to its nature Gen. 2.20 XII The will was free indifferent to good or evil so that man might have persever'd in uprightness if he had pleased he received power if he would but not will and power There is a foursold liberty of will according to the foursold state of man In the first man the will was free to good or evil in man lapsed the will is onely free to evil In man regenerated or in the state of grace it is free from evil to good by the grace of God but imperfectly in the state of glory it shall be free from evil to good perfectly in the state of innocency he could not sin * A. R. When it is said here that in the state of misery man cannot but sin 't is not meant that man is forced to sin for he is free from compulsion both in the state of sin and of grace but he is not free from necessity for freedom and necessity may be together in the same will so it shall be in heaven when we shall necessarily yet freely will that onely which is good as the Angels do and even here the will is necessitated when it is determinated by the last act or practical judgement of reason why then may not grace in our conversion necessitate as well as reason determinate but man by his voluntary fall hath brought the necessity of sinning on himself So that with Saint Paul we do the evil which we would not do in that we have lost by the abuse of our free will both our selves and our free will in the state of misery he cannot but sin in the state of grace sin cannot reign in man in the state of glory he cannot sinne at all XIII The inferiour appetites and affections agreed with reason XIV Adam even in respect of his body was immortall but not simply as though his body being composed of the elements could not be resolved into its principles but by Divine covenant not as though it could not die but because it had a possibilitie not to die XV. Mans dominion over the inferiour creatures was not onely intire in respect of possession but milde also and gentle in respect of use and execution XVI That labour which was injoyned to Adam to keep and dresse Paradise was not toylsome but most pleasant CHAP. IX Of the fall of our first Parents the beginning of mans misery SO much concerning the government of man in the state of innocency the government of man in the state of misery is whereby God in his just judgement hath subjected man to divers miseries who of his own accord fell into sin This state of man consisteth in sin and in the miseries which follow upon sin Sin is a transgression of the Law or whatsoever is repugnant to Gods Law 1 Joh. 3.4 Under the name of Law in this place are understood both things commanded and things prohibited in the beginning proposed to man as also the law of nature printed in his heart But concerning the restoring and enlarging of the Law after the fall we are to speak in its own place The RULES I. By Sin is meant either the subject of transgression with the transgression it selfe in the concrete or the transgression alone in the abstract II. The definition of sin by thought word and deed is too narrow For so it is defined by the Pontificians but as it shall appeare afterward this definition belongs nothing to original Sin III. God cannot be called the author of sin without blasphemy IV. One and the same thing in a divers consideration may be both sin and the punishment of sin Sin is either primitive or derivative Primitive is the disobedience of our first Parents whereby they transgressed Gods commandement concerning the Tree of Knowledge of good and evil The RULES I. Neither God nor Gods Decree nor the denial of special Grace nor the permission of sin nor the stirring up of natural motion nor finally the government of that sinne were the causes of Adam and Eves transgression Not God because he most severely prohibited the eating of the fruit not his Decree because that infers a necessity only of immutability not of coaction neither doth it force any man to sin not the denyal of special Grace by which man should continue in his integrity for God was not bound to give that Grace to man which he gave him for he received possibility if he would although not a Will to that possibility not the stirring up of natural motion because motion of it self is not sin not the government of his fall because to turn evil into good is rather to be the author of good then of evil II. God did both will and nill the first Sin He nilled it so far forth as it was sin he willed and decreed it as it was a means of manifesting his glory mercy and justice III. The Procatartical or external * A. R. The direct cause of sin was mans own will the indirect cause was Satan by perswasion and suggestion For no external thing can necessarily move the will but the last end onely Satan may internally work upon the phantasie by representing forms to it and upon the appetite by moving it to passion by means of the spirits and heart But he cannot work upon the understanding and will cause was the instinct and perswasion of Satan that subtile Serpent IV. The Proegumene or internal cause was the will of man of it self indifferent to good or evil but by Satans perswasion bent to evil V. There be certain degrees of that sin by which Adam fell from God not at once but by little and little to wit 1. Incogitancie and curiosity of Evahs talking with the Serpent her husband being absent 2. Incredulity by which she began by degrees to distrust God and to give assent to Satans lies who called in question Gods good-will towards man 3. An inordinate desire to the forbidden fruit and an affection of divine glory 4. The Fact it selfe 5. The seducing of Adam and an inordinate affectation raised in him also VI. If you consider the parts of this sin you way justly call it the transgression of the whole Law of Nature For man sinned by incredulity diffidence ingratitude Idolatry whereby he fell from God and of himself indeavoured to make an Idol of himself by contemning Gods Word by Rebellion Homicide Intemperance Theft by laying hand on that which was anothers without the owners consent by assenting to false witnesse lastly by an ambitious affectation of too high an honour yea of that glory which belongs only to God whence the definition of this sin by Intemperance Ambition or Pride is too narrow VII Therefore with the blessed Apostle we rightly call this sin a transgression an offence and disobedience Rom. 5.14 18 19. VIII Adam in this businesse is to be considered not as a private but as a publique person and consequently as the Parent

head and root of all mankind IX Whatsoever therefore he received and lost he received and lost it for himself and posterity As the head contains Reason both for it selfe and the members as a Gentleman keeps or loses his Copy-hold for himself and posterity as out of a venemous root nothing can proceed that 's wholsome so all that are come of Adam naturally are born guilty of that primitive sin X. That Primitive sin therefore is not only personal but natural also because by it whole Nature is destroyed of which also Adams posterity is held g●ilty to wit all that are naturally sprung from Adam Christ then is excepted from this guilt for he was born of Adam but not by Adam not by natural generation but by the Vertue of the Holy Ghost XI As therefore the Person infected Nature so afterward Nature infected the Person XII We religiously believe that our first Parents were received into favour by God CHAP. X. Of Original Sinne and Free-will THat Sin which is derived from the first or primitive Sin is either original or actual original Sin is that native corruption derived into the whole man and to the whole race of man naturally descending from Adam whereby man having utterly lost his freedome to good becomes prone to evil The RULES I. This sin in Scripture is named by way of excellencie Sin and the Body of sina Sinful sin b Inhabiting sin c The law of our members d The old man e Fleshf. a Rom. 6.6 b Rom. 7.13 c Rom. 7.17 d Rom. 7.23 e Rom. 6.6 f Joh. 3.6 Gal. 5.17 II. It is called also Concupiscence Rom. 7.7 I had not known lust or concupiscence unlesse the Law had said Thou shalt not covet or lust III. Therefore the Papists do erroniously exempt it from being a sin reckoning it among the works of God By the name of Concupiscence is understood either that natural faculty of desire which was in man even before his fall or that corruption which naturally adheres to it as it is in the first act and as it inclines man onely to evil IV. The proximate cause of original sin is the guilt of the first sin in respect of which it is a most just punishment from God to wit a part of that death which God threatned to man V. Although the soule is immediately infused by God into man yet being united to the body it is made guilty presently of the first sin imparted to the whole man and therefore is infected with original contagion VI. Neither for this cause doth original sin cease to be sin in that it is not wittingly nor willingly committed for it is sufficient that the irregularity of our nature is present though spontaneousnesse be absent VII From this original sin except Christ alone no man is free not the blessed Virgin Mary Neither is it only in Infants but it is in the embryo scarce at yet conceived and before the birth and it appears still more and more as the rapacity of wolves shews it self in their whelps Psal 51.7 Behold I was born in iniquity and in sin hath my mother conceived me 2 Cor. 5.21 for he hath made him to be sin for us who knew no sin VIII Original sin doth consist not onely in an impotency and ineptitude to goodnesse but also in pronenesse to evill neither is it onely the amission of original good but also the immission of the contrary evil IX By Original sin our natural gifts are corrupted but supernatural are utterly lost X. The Vnderstanding remained but darkned the Will remained but depraved the inferiour Appetite remained but altogether vitiated XI Hence it is that in natural and civil actions an irregenerate man can doe no good without speciall grace XII Without this special grace no excelling thing could be performed by the Gentiles XIII Whatsoever good then that was which they did it was mixed with much vanity so that their cheif vertues were in Gods sight but glorious enormities XIV For these are not good works which are good in themselves but which are done well A work is said to be good either univocally or equivocally univocally so such a work is simply good in respect of all circumstances equivocally a work is good in it self but withall vitious either in respect of the subject or object or means or the end for if we look upon the actions of the Gentiles we shall finde rhat they aimed more at their own then at Gods glory in them XV. Although the affections of the wicked are kept in by God as with a Bit yet they are not healed XVI But supernatural gifts were utterly lost to wit a A. R. When it is said here that supernatural gifts were utterly lost is meant that Faith was utterly lost and Faith is the cheif of all supernatural gifts now that Faith was utterly lost in our first Parents is plain because they gave credit to the Serpent therefore they believed not that God was either true or omnipotent they thought to hide themselves from him therefore they believed not his omnipresence and in a manner Adam accused God for giving him the woman that made him sin and in this he lost the faith of Gods goodnesse and justice yet though man lost his Faith he did not utterly lose all other spiritual gifts for he did not utterly lose the knowledge of God nor did his posterity for that is learned by the things that are made Rom. 1.20 nor did he utterly lose the fear of God for Adam confesseth Gen. 3. that when he heard that voice of God he was afraid which Fear though servile yet it is a supernatural gift but of an inferiour rank the claritie of the intellect the rectitude of the will and the conformity of the appetite with reason XVII b A. R. When it is said here that there is no spiritual knowledge in us this must not be taken subjectively but causatively for there is knowledge in us because the soule is the subject of knowledge but this knowledge or performance of spiritual things is not of us or from us for of our selves we cannot think a good thought Again when it is said here that the principle of this knowledge is not in us the meaning is that the prime or chief principle is not in us for that is grace yet the secondary or subordinate principle of knowledge is in us and that is the minde Lastly it is said here that this principle is not in us either in act or in possibility we must not conceive that here is meant possibility passive for there is in us a power to receive spiritual knowledge when it is infused or else we are stones but here is meant an active possibility for we are not agents but patients in the first act of our Conversion so that there is no power nor possibility in us to illuminate ours own mindes or to rectifie our own wils Hence there is no principle of knowledge or performance of spirituall things in us

it shall live II. In the Schools it is called Actual Election Effectual Calling and Internal Calling It may be called actual Election because by this God puts in execution the decree of Election For whom he predestinated them he called Rom. 8.30 So Joh. 15.19 I have chosen you out of the world It is called effectual Calling in respect of the calling of reprobates which by their own fault is made ineffectual to salvation It is called also internal because the calling of reprobates is either outward onely by the Word or if they be any way inwardly illuminated or moved 't is but a temporary change III. The principal efficient cause of vocation is God the impulsive is his free mercy the instrumental the Ministery of the Word Who hath saved us and called us with an holy calling not according to our works but according to his own purpose and grace which was given us in Christ Jesus before the world began 2 Tim. 1.9 Who hath called you by our Gospel 2 Thes 2.14 IV. The matter or object of vocation is man elected but in himself as yet miserable natural carnal sinful estranged from the life of God yea dead in sin Eph. 2.1 And you together hath he quickened when you were dead in sins and trespasses Col. 2.13 And you that were dead in your sins hath he quickened Tit. 3.3 For we our selves also were sometimes foolish disobedient deceived serving divers lusts and pleasures living in malice and envy hateful and hating one another V. Therefore the Semipelagians erre when they give to man a preparation or a propension to hearken to his vocation The reason is plain by what we have said for how can a dead man raise himself no more can man further his own vocation VI. Yet man is not like a stock when he is called for he is the fit subject of vocation seeing he is not a Lion or Dog but a rational creature yet his reason helps him nothing to his vocation till it be enlightened VII T is absurd to extend this grace of vocation to all men where as common vocation of which already happeneth not to all men as the whole story of the Old Testament teacheth for not the Gentiles but Jews were called VIII The form consisteth in the gracious change of mans minde and heart whereby not onely is the minde illuminated but our stony hearts also are made fleshly and framed to obedience This appears sufficiently out of what is said especially out of Ezech. 36. IX Therefore the Arminian Novelists falsly teach that the understanding is endowed with knowledge and that the affections are irresistibly excited but it s left in the freedom of the Will to believe or not to believe that the power to believe is given by irresistible grace but not the act This errour is plainly overthrown by that which God pronounceth concerning the change of the heart Ezech. 36.26 so Christ witnesseth that not onely the Elect are taught of God but all that have been taught come to him Joh. 5.44 X. The grace of Vocation is plainly irresistible not if you look upon our corrupted nature which is harder then a stone but in respect of the Holy Ghost by whom the Elect are so drawn that they follow inevitably XI This drawing is no wayes violent nor doth it resist the natural liberty of the will which of its own nature being corrupted and bent to evil onely when the holy Spirit toucheth it presently and freely it follows This drawing is like that of the Shepheard when with a green branch he draws the sheep after him which follows not violently but spontaneously although this be not altogether alike because the sheep is allured by its natural inclination but man by that propension which the Holy Ghost hath put in him God indeed cals outwardly but withal he illuminates the minde inwardly that man might know the excellency of his vocation so God moves the heart that it might obey XII The Novelists also falsly teach that sufficient grace is given to all men but not the act it self of accepting and using that grace This opinion overthrows it self for if the grace of believing is not given in respect of the act then grace is not sufficient seeing no man is saved but he that believes we confesse indeed that common vocation is sufficient to make the Reprobates excuselesse but not to save them hence God speaketh Isa 5.4 What can I doe more to my Vineyard c. XIII * A. R. The Pelagians absurdly teach that by grace is meant our natural abilities This is true if we take grace in that strict sense as it is used in Scripture for the grace of vocation justification or salvation by Christ which is no part effect or property of nature but altogether different from nature for by nature we are the sons of wrath saith the Apostle But by grace we are saved saith the same Apostle by grace I am what I am saith he not I but the grace of God with me without me saith Christ you can doe nothing What have we which we have not received Of our selves we cannot think a good thought saith Saint Paul Here nature and grace are distinct yet in a large extent grace may be called natural and nature may be called grace the first is plain because whatsoever perfects nature may be called natural and such is grace 2. Whatsoever is in nature as in its subject is natural but so is grace for nature is the subject of grace 3. Whatsoever we bring into the world with our nature is called natural Thus sin is natural and hereditary diseases are natural because we bring them with us so Adams original justice is called natural and so are all angelical perfections because they were created with them so the sanctification of those in Scripture who were sanctified from the wombe may be called natural Again nature may be called grace for whatsover is not of due debt is of grace such is nature and all natural powers and actions for it is of grace that we live and move and have our being in God who is the prime and universal cause without whose influence the second and subordinate causes cannot worke and therefore even for the actions and faculties of nature as eating drinking sleep life health c. we are bound to give thanks and to beg their continuance and preservation to which duty we are not tyed if these be of debt and not of grace But saving grace is distinguished from nature as the garment from the body the one may be lost without the other and so when the Fathers speak of Adams original justice they say he lost his garment and was stripp'd naked The Pelagians absurdly teach that by the grace of Vocation we are to understand our natural abilities For the Scripture never thus useth the word Grace but means either that grace which makes us acceptable or that grace which is freely given Eph. 1.5 To the praise of the glory of