Selected quad for the lemma: sin_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sin_n	distinction_n	mortal_a	venial_a	4,934	5	12.1153	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A64611	The summe of Christian religion, delivered by Zacharias Ursinus first, by way of catechism, and then afterwards more enlarged by a sound and judicious exposition, and application of the same : wherein also are debated and resolved the questions of whatsoever points of moment have been, or are controversed in divinitie / first Englished by D. Henry Parry, and now again conferred with the best and last Latine edition of D. David Pareus, sometimes Professour of Divinity in Heidelberge ; whereunto is added a large and full alphabeticall table of such matters as are therein contained ; together with all the Scriptures that are occasionally handled, by way either of controversie, exposition, or reconciliation, neither of which was done before, but now is performed for the readers delight and benefit ; to this work of Ursinus are now at last annexed the Theologicall miscellanies of D. David Pareus in which the orthodoxall tenets are briefly and solidly confirmed, and the contrary errours of the Papists, Ubiquitaries, Antitrinitaries, Eutychians, Socinians, and Arminians fully refuted ; and now translated into English out of the originall Latine copie by A.R.	Ursinus, Zacharias, 1534-1583.; Parry, Henry, 1561-1616.; Pareus, David, 1548-1622. Theologicall miscellanies.; A. R.	1645 (1645)	Wing U142; ESTC R5982	1,344,322	1,128

so much the more vehemently is his wrath kindled and the punishment is more aggravated whereupon are those sayings The wickednesse of the Amorites is not yet full Gen. 15.16 Mat. 23.35 That upon you may come all the righteous bloud c. Answ 2. We deny also the Minor For although God suffer originall sin that is the corruption and guilt of nature to passe unto all posterity yet together with this he of his meer mercy doth set bounds and limits for sinne that the posterity may not alwaies pay for the actuall sins of their ancestors or imitate them and that it may not be of necessity that the children of evill Parents should be evill or worse or more miserable then their Parents Object 7. The sonne shall not beare the iniquity of the father Ezek. 18 20. Therefore it is injustice that Adams posterity should beare the punishment of the sin of Adam Ans True it is the son shall not beare the iniquity of the father or shall not satisfie for his fathers mis-doing but with this condition If himselfe approve not or fall not into the same but disliketh and avoideth it But wee justly beare the sinne of Adam Foure causes for which Adams posterity abideth the punishment of his sin 1. Because wee all approve of the offence and imitate the same 2. Because the fault is so Adams that it also becometh ours for wee were all in Adam when hee sinned and therefore as the Apostle witnesseth We all sinned in him 3. Whereas Adams whole nature was guilty and wee as a part of him proceed out of his substance and masse Rom 5.19 we cannot but be guilty also our selves 4. Because Adam received the gifts of God to be imparted unto us on that condition if himselfe did retaine them or lose them unto us if himselfe lost them Whereas then Adam lost them he lost them not only in himself but in all his posterity also Object 8. All sin is committed with the will but Infants want will Therefore they commit no sin Answ 1. We grant this argument if it proceed on actuall sin not on originall which is the corruption of nature Ans 2. We deny the Minor because Infants want not the faculty and power of will and though in act they will not sin yet they will it by inclination Repli on the first answer The corruption and defects of nature rather deserve pardon and commiseration then punishment and reprehension as Aristotle testifieth in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eth. 3. cap. 5. No man reprehendeth the defects of nature but originall sin is a defect of nature Therefore it deserveth not punishment Answ The Major is currant in such defects of nature as are gotten not by negligence or misdemeanour as if a man become blind either by nature or by some disease or stroke he is rather to be pitied for it then upbraided But such defects as are procured by some misdemeanour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as originall sinne was these all men worthily reprove as Aristotle himselfe there addeth But every man checks such a one as becometh blinde through wine-bibbing or any other mis-behaviour And thus much touching originall sinne Of actuall sin and the rest of the distinctions of sin and of the causes and effects of sin What actuall sin is ACtuall sin is every inward and outward action which was repugnant to the Law of God as well in the understanding will and heart as in outward actions and the omitting of those things which the Law commandeth as to thinke to will to follow and to doe evill or not to know not to will to flye to omit that which is good Hitherto belongeth that division into sins of commission or fact and sins of omission The second division of sin THe second division of sin is thus Reigning sin There is reigning sin and sin not reigning Reigning sin is that in which the sinner maketh no resistance by the grace of the holy Spirit and is therefore subject to everlasting death unlesse he repent and purchase pardon by the death of Christ Or sin reigning is all sin which is repented of and which is not resisted by the grace of the holy Spirit and for which not onely according to the order of Gods justice but also for the thing it selfe he is guilty of eternall punishment who hath it Of this it is said Rom. 6.12 1 John 3.8 Let not sin reigne in your mortall bodies Also He that committeth sin that is to say he which of purpose sinneth and delighteth therein is of the Divell where John speaketh of Reigning sin It is called Reigning 1. Because we pamper it and become slaves unto it Two causes why reigning sin is so called 2. Because it hath rule over man and maketh him guilty of eternall damnation Such are all sins in the unregenerate and some also in the regenerate as errours in the foundation of faith and slidings and fallings against their conscience wherewith a sure confidence of remission of sins and true and lively comfort cannot consist unlesse they repent for that they very regenerate may run head long into reigning sin the dolefull falls of those most holy men Aaron and David doe sufficiently declare Sin not reigning Sin not reigning is that which the sinner resisteth by the grace of the holy Spirit and is therefore exempt from eternall death because he repenteth and obtaineth remission by Christ Such kind of sins are all the defects inclinations wicked desires and many sins of ignorance omission and infirmity which remaine in the faithfull as long as they are in this life which notwithstanding they acknowledge bewaile and hate in themselves yea they resist them and pray daily that they may be forgiven them through Christ their Mediatour saying Forgive us our debts and therefore in these they hold fast and imbrace faith and consolation in their Saviour and Redeemer If we say wee have no sin we deceive our selves 1 John 1.8 Rom. 7.17 Rom. 8.1 Psal 19.12 and there is no truth in us It is no more I that doe it but the sin that dwelleth in me There is no condemnation to them that are in Christ Jesus which walk after the Spirit Who can tell how oft hee offendeth Lord cleanse thou me from my secret faults That vulgar distinction of sinne into Mortall and Veniall sin may be reduced unto this distinction of Reigning Mortall and Viniall sin and not reigning sin For although all sin in his proper nature be Mortall that is deserveth everlasting death yet Reigning sin may most fitly so be called wherein whosoever persevereth finally perisheth Now it becometh Veniall that is to say it effecteth not everlasting death when in the regenerate resisting it by the grace of Christ it waxeth not reigning not that of it selfe it deserveth remission or that it is not worthy of punishment but because it is by grace through Christs satisfaction pardoned unto them that

beleeve and is not imputed to them unto condemnation according as it is said Rom. 8. ● There is no condemnation to them which are in Christ Jesus c. And in this sense the distinction of Mortall and Veniall sin may be retained but by no meanes in that sense in which it is used of the Popes Favourites as What the Papists take Mortall and Veniall sin to be if that were Mortall sinne which for the grievousnesse thereof deserveth eternall death that Veniall which for the lightnesse thereof deserveth not eternall death at Gods hands but some temporall punishment onely I had rather in stead of Mortall and Veniall sin use the names of Reigning and Not reigning sin Why the names of Mortall and Veniall sin are impertinent and to be rejected 1. Because the names of Mortall and Veniall sin are obscure and doubtfull For all sins are Mortall and John also calleth Mortall sin or sin to death the sin against the holy Ghost 2. Because the Scripture useth not these termes especially the name of Veniall sin 3. Because of the errours of the Papists who terme Veniall sins those which are light and deserve not eternall paines whereas the Scripture saith Cursed is every one that bideth not in all c. Deut. 27.26 James 2.10 Rom. 6.23 He which faileth in one point is guilty of all The wages of sin is death Whosoever shall break one of these least commandements and teach men so he shall be called the least in the Kingdome of Heaven In a word every sin is in his owne nature Mortall to wit it deserveth everlasting death but it is made Veniall that is it accomplisheth not death eternall in the regenerate by grace through Christ Object 1. But the Elect fall not from grace Answ Finally they doe not But they who sin mortally and doe not repent perish This falleth not to the Elect that they should fall finally but before the end they fall easily and often Object 2. The will of God is unchangeable but hee will the salvation of the Elect Therefore it is unchangeable Answ I grant that it is true concerning the purpose and counsell of God but not concerning our affiance which we have of the remission of sins for our comfort standeth not together with errours which are contrary to the foundation and with sinne committed against our consciences For then are wee said to have remission of our sinnes when wee apply these benefits to our selves Now in Christ Jesus ye which once were farre off are made neere by the the bloud of Christ Ephes 2.13 Hosea 2.23 I will say to them which were not my people Thou art my people And they shall say Thou art my God The Elect may sin against their consciences yet not to death Object 3. Hee that is borne of God sinneth not Therefore the regenerate sinne not Answ 1. He sinneth not to death For the Elect do not wholly forsake God albeit they sinne against their consciences but they retaine still some beginning of true godlinesse by which as by sparkles they are stirred again to repentance as David Peter and others 2. He sinneth not as he is regenerated but he sinneth as long as he abideth in this life sinne not reigning in him and yet sometimes reigning too as he is not regenerated by the Spirit of God but is as yet carnall Regeneration but begun in this I●fe For regeneration or the renuing of us to the image of God is not perfected in an instant but is begun onely in this life and in the life to come is at length finished For so doth John himselfe pronounce of himselfe and all the Saints in this life 1 Epist cap. 1. If we say that we have no sin we deceive our selves and the truth is not in us If we acknowledge our sins he is faithfull and just to forgive us our sins and to cleanse us from all unrighteousnesse This is therefore the meaning of John that the regenerate indeed doe sinne but yet not so that they make much of their sinne or doe so at any time yeeld and assent to evill desires that they cast away all love of godlinesse and repent not For alwaies in the regenerate there remaineth some remnant of a regenerate nature which causeth either a strife against sin or else true repentance that is it suffereth them not to sin to death or everlasting destruction or wholly to forsake God And this consolation so long they enjoy as they know themselves to be regenerated that is as they keep faith and a good conscience Object 4. 1 John 3.9 1 Pet. 1.23 It is said His seed remaineth in him neither can he sin because hee is borne of God And being borne anew not of mortall seed but of immortall by the word of God who liveth and endureth for ever If therefore the seed of Gods word never dieth in them that are borne anew they ever remaine regenerate and ever retaine grace neither ever fall into reigning sin The regenerate in this life may and doe oftentimes lose the grace of God in part but not in whole Answ 1. The regenerate may lose and doe often lose grace and the holy Spirit as concerning some gifts sometimes mo sometimes fewer although they lose it not if we respect all the gifts For there abideth in them some beginning or print of true faith and conversion which although when they yeeld to evill inclinations or desires it is so oppressed and darkened that it neither can be knowne of others neither confirme them of the grace of God and their own salvation for the present yet it suffereth them not wholly to forsake God and the knowne truth and to cast away their purpose of embracing by faith the merit of the Son of God Psal 51.10 12. So David prayeth Create in mee a cleane heart O God and renew a right spirit within mee Againe Restore me to the joy of thy salvation He had lost therefore cleannesse of heart rightnesse and newnesse of spirit and the joy of salvation which he beggeth of God to be restored unto him and yet did he not wholly want them for otherwise he would not have asked neither would he have looked for from God this renewing and restoring 2. The seed of God that is the word of God working true faith and conversion in the Elect abideth and dyeth not in the regenerate as concerning their conversion and finall perseverance how ever they fall often grievously before their end 1 John 2.19 If they had been of us they would have continued with us Object 5. Mat. 7.17 Man in this life is not simply good and therefore his works are not alwaies good A good tree cannot bring forth evill fruit Answ It cannot as it is good For if it be simply good all the fruit thereof is good which shall come so to pass in the life to come But if it be partly good and partly evill such is the

Our sacrifices differ from Christs three waies 236. How sacrifices and sacraments differ 400. A propitiatory sacrifice cannot be without bloud 461. Save Saviour Vide Jesus How the whole three persons may be said to save 221. 222. Christ is our most perfect Saviour 223. Why all men are not saved by Christ and why onely the faithfull 132. Scriptures Their authority depend not on the Church 5. 6. Objections against this answered 6. 7. Arguments shewing the certainty of Scriptures 8. 9. 10. 11. 12. Why no doctrine but the Scripture is to be received into the Church 12. It is the rule of faith ibid. The difference of it and other mens opinions 13. The Scriptures sufficiency proved by the Ancients 14. Objections against it answered ibid. c. The Papists objection of the Scriptures obscurity answered 18. 19. Some places of Scripture more darke then other some confessed and instanced 19. Three points observable in the interpretation of Scriptures 20. 438. Not the Church but the holy Ghost is Judge of the Scriptures 21. Six waies of deciding doubts in Scriptures 21. 22. Servant Whence the word is derived and what it signifies 269. Shamefastnesse What it is 603. Silence What 612. Simplicity What. 612. Sinne Vid. Wickednesse What sinne and what manner of sin the first sin of man was pag. 45. It consists in six things pag. 45. 46. What were the causes of its first sinne ibid. c. and effects 47. The cause of its permission by God with excellent uses of it 47. 48. How we know that sin is in us 48. What sin is 49. A two fold nature of it ibid. Two proofes that corrupt inclinations are sinnes 50. What originall sin is ib. 51. proofes of its being derived to posterity ibid. Foure causes why Adams posterity abideth the punishment of his sinne 53. Whether Infants sinne seeing they want will 54. Actuall sin what ibid. Of reigning sinne and why so called ibid. of mortall and veniall sin that Popish distinction 55. The Elect may sin against conscience yet not unto death 55. All sinne mortall in its owne nature 56. Of sin against and not against conscience 59. Of the sin against the holy Ghost what and why unpardonable 59. 60. Sin what it is of it selfe 62. The vertues of the unregenerate are sins by accident ibid. What the causes of sinne are 64. An order in the causes of sinne ibidem Foure pretended causes of sin 65. God no cause of it ibid. It ariseth from man himselfe 66. It s beginning is from the Devill 67. GOD is the causer of sinne not as sinne but as punishments ibid. The proper ends of sinne ibid. Sinne is a naturall property of man corrupted 71. The fearfull effects of sinne 72. 73. All sinnes not equall 73. God in sinne though he be the mover of the wicked will yet he is not the mover of the wickednesse in the will 80. Three causes why God is said to permit sinne 201. The Question of Gods being thought to be the cause of sinne decided 209. 210. 211. c. Sin is not of the nature of mans fl●sh but by accident only 275. The Article of remission of sins 361. Sit. Sitting Why it is said Christ sitteth at the right hand of God 321. 322. Vide Hand of God Slandering What. 611. Sonne Vide Christ How Christ can be called the onely begotten Sonne of God when wee also are called his sonnes 238. 246. Divers sorts of sonnes ibidem How Christ is the onely and first begotten Sonne of GOD. 239. How the naturall Sonne of God 239. 244. and co-eternall 244. 245. Christ so named before he tooke our flesh 245. The onely begotten Sonne of God 246. The Sonne hath all things from the Father not by grace but by nature 260. Hee doth all things with the Father as the Father doth ibidem Arguments against the Sonnes Divinity answered 264. 265. Why the Sonne is called Lord and why Our Lord. 268. How the Sonne was conceived by the holy Ghost 270. Soule Whether immortall 365. sundry places of Scripture alledged against the immortality of the soule 366. The Elects soules estate separated from the body 369. Spirit Vide holy Ghost The divers names which are given in the Scripture to the Spirit 341. Suffering Vide passion pag. 290. 291. 292. c. Whether Christ suffered according to both natures 293. why hee suffered under Pontius Pilate 294. why on the Crosse 295. Ancient types of that death ibidem Superstition Who are superstitious 540. Supper Vide Sacraments What the Lords Supper is 426. 427. It s manifold names 427. Its ends 428. How Baptisme and the Lords Supper differ 429. What it is to eate the flesh of Christ in the Lords Supper 430. who ought to approach to the Lords Supper and who not 462. what the wicked receive in the Lords Supper 463. Three causes for which the wicked are said to eate unto themselves condemnation 464. The right and lawfull use of it 465. Who are to be admitted to it 466. Vide Passeover page 467. c. Reasons against the reall presence 477. Suspicion What it is 611. Foure roots of good and evill suspicion 612. Swearing Of right and lawfull swearing 568. Whether lawfull to sweare by the creatures 569. By whom wee must sweare 570. Five causes why we must sweare by GOD alone 570. 571. Two principall causes of swearing 573. Vide Oathes T. TEmperance What it is 603. Temptation What it is with its kinds 650. What it is to leade into temptation 651. Testament The Old and New Testament in what they agree and how they differ 126. Thanks Thankfulnesse Why the knowledge of our thankefulnesse is necessary 35. 36. What mans thankefulnesse is and what Christian Thankefulnesse is 498. 560. the danger of omitting of it or being cold in it 560. 561. Transubstantiation Of it very largely and learnedly 448. 449. c. And Consubstantiation 450. Trinity What it is 172. Heretikes Objections answered that say that they are not named in the Scripture 173. The number of persons in Trinity ibidem Six strong proofes of the three persons in Trinity 174. How distinguished 175. Their order ibidem Their Attributes Effects and Operations what 175. 176. The doctrine of the Trinity necessary to bee held and maintained in the Church 177. Heretikes opposing that doctrine 178. Truth Six waies whereby we are taught the truth of GOD in Scripture 162. Truth what 610. V. UBiquitaries Their opinion refuted by many strong Arguments 477. 478. c. Three pestilent weeds that grow in their Garden 318. Vertue Two causes why the vertues of Ethnickes please not God pag. 44. The vertues of the Vnregenerate are sinnes by accident 62. The difference betweene the vertues of the Regenerate and of the Vnregenerate 63. Unchangeablenesse Gods unchangeablenesse proved 157. 158. Union The similitude of mans body to declare our union with Christ 234. Of the union of Christs two Natures and what it is in Nature what in Person 278. 279. W WIckednesse Whence the

fruit also which we have triall and experience of in this life Heretofore it hath been said All sins mortall in their own nature but pardonable by the grace of God Psal 32.5 Pro. 24.16 That all sins are in their owne nature mortall Against this sentence some oppose that which is said I will confesse my wickednesse unto the Lord and thou forgavest the punishment of my sin And A just man falleth seven times and riseth againe Whence they gather that there are some sinnes the committers whereof continue still just and therefore deserve not eternall death But they reason amisse from that which befalleth to sinne but by an accident to that which is by it selfe in sin For it is true indeed that there are many sins for which the Saints doe not lose holi●●sse and righteousnesse neither become obnoxious to the wrath of God But this cometh to passe not by the smalnesse or nature of the sin whatsoever it be but by the grace of God who doth not impute neither will punish with eternall death those sins which yet in their owne nature deserved it This doth the Prophet most evidently shew in the same Psalme Psal 143.2 when he saith Blessed is he whose wickednesse is forgiven Enter not into judgement with thy servant for in thy sight shall none that liveth be justified Object 2. Mat. 5.22 It is said Whosoever is angry with his brother unadvisedly shall be culpable of judgement And whosoever saith unto his brother Racha shall be worthy to be punished by the Councell And whosoever shall say Foole shall be worthy to be punished with hell fire Whence they conclude Seeing Christ himselfe maketh degrees of punishments and sins so that of these former hee threatneth hell fire but unto the third onely therefore there are some sins smaller then those which deserve eternall punishment But the answer unto this is manifest out of the words themselves which is that Christ doth not speak of civill judgements and punishments when he mentioneth Judgement and a Councell For he doth not here speak of the civill order but disputeth against the corruptions of the Pharisees concerning the true meaning of Gods Law and concerning the judgement of God against both inward and outward sins For neither can nor ought to be punished by the Magistrate with corporall punishment either such gestures as signifie some bitternesse or contempt or bad affections if they have not accompanying them an endevour to doe any man injury Now whereas in the third place hee nameth hell fire hee doth not exempt the other two kinds of sin from eternall punishments but signifieth that the third shall receive a sharper punish●●nt at Gods hand then the other Object 3. It is said Every sin and blasphemy shall be forgiven unto men Mat. 12.31 but the blasphemy against the holy Ghost shall not be forgiven unto men neither in this world nor in the world to come Hence they will gather That some sinnes are forgiven in this world some in the world to come that is in Purgatory and some are never forgiven of which these be Mortall but the others Veniall in their owne nature Answ 1. But Neither here neither else-where doth Christ teach that some sins are forgiven in the world to come Sins are remitted in this world only For that all other sins are forgiven not in the world to come but in this world both Christ signifieth in this place and the Scripture else-where teacheth because it is certain that sins are not remitted but only to those who repent No sin which may not be remitted except the sin against the holy Ghost But hee denieth that the sinne against the holy Ghost is remitted either in this world or in the world to come that he might more significantly expresse the deniall of pardon to it 2. Whether they say forgivenesse to be in this world or in the world to come yet this standeth immoveable that it cometh not of the nature or corruption of the sin but of free mercy for Christs sake And if every sinne be so grievous that it could not be purged but by the bloud of the Son of God then doubtlesse they doe great despite and contumely unto that bloud who so extenuate any sin as to deny that it deserveth eternall punishment unto which the death of the Son of God is equivalent 3. Even by their owne confession there are many mortall sins which notwithstanding are forgiven in this life Wherefore either they must make all these to be even in their owne nature Veniall or they will never prove out of this place that the ●●nalnesse of the sin is the cause of forgivenesse Object 4. It is said The wrath of God is revealed from heaven against all ungodlinesse Rom. 1.17 And Know yee not that the unrighteous shall not inherit the Kingdome of God 1 Cor. 6. ● Out of these and the like places they gather that seeing they are mortall sins which shut men out of the Kingdome of God and all sins do not so therefore there are some sins which in their owne nature are not mortall But they conclude more then followeth by force of reason For that some sins are Veniall there is no doubt All sins shut men out of the Kingdome of God were they not remitted by the grace of God 1 Cor. 3.15 but that cometh by grace remitting those sins which without remission would shut men doubtlesse from the Kingdome of God Object 5. It is said If any mans work burne he shall lose but he shall be safe himselfe neverthelesse yet as it were by fire Therefore say they some sins cast men into fire that is into some punishment but not eternall This also we grant not in respect of the nature of sin but in respect of pardon which befalleth to those who hold the foundation which is Christ For to build on the foundation wood and stubble that is to patch the Word of God with unnecessary questions humane opinions and traditions which often are occasions of Schismes in the Church and often of Idolatry and errors it is not so light a sin as they deem it who doit but deserveth eternall malediction except remission be made by the Son of God as it is declared in the Revelation Chap. 22. Object 6. It is said A high Priest taken from among men is bound to offer for sinnes Heb 5.1 as well for his owne part as for the peoples Ans This place sheweth that the sins of the Priest are not Veniall by themselves or of their owne nature but for the sacrifice of Christ which was signified by the typicall sacrifices and therefore it quite and cleane overthroweth the opinion of our adversaries For if all sins even of a righteous Priest are in the sight of God so great that they cannot be purged but by the death of the Son of God it necessarily followeth that they of their owne nature deserved everlasting death Ob. 7. It is said

When lust hath conceived it bringeth forth sin Jam. 1.15 and sin when it is fini●●ed bringeth forth death Here say they James saith that there is one sin finished when as the will upon deliberation consenteth to evill lust another not finished when a man sinneth without deliberation and to sin finished he ascribeth that it bringeth forth death We answer that the consequence of this is not o● force because that a property which belongeth to divers kinds when it is ascribed to one kind it followeth not thereof that it is to be removed from the other Actuall sin is an effect of Originall sin and a cause of death which though purchased by Originall yet is aggravated by Actuall For S. James distinguisheth the kinds or degrees of sins Originall and Actuall and saith that death followeth after Actuall not as if death did not follow after Originall but because that actuall is a middle between Originall sin and death as a cause of this and an effect of that and doth aggravate death or punishment which already was purchased by Originall sin Neither doth he chiefly speak of the degrees of punishments but of the cause and originall of them to be sought in the corruption of our owne nature Object 8. It is said Jam. 3.2 In many things we sin all Hence our adversaries will prove That the sins of the just are Veniall because they fall either into few sins or into no mortall sins To this as also to most of that which hath gone before we answer that the sins of the just who by faith retain or receive righteousnesse are Veniall not of their owne nature but by grace Gods justice is not at variance with his mercy though it judge the least sin worthy of eternall death Object 9. God is not cruell but mercifull n●●●her light in his love but constant Wherefore he doth not for every light sin judge a man worthy of eternall punishments Answ But they imagine that the judgement of God concerning sinne is at variance with his mercy which two are not at variance but do very well agree For God is in such wise mercifull as he is also just Now the justice of God requireth that hee judge all even the least offence and contempt of his majesty worthy of eternall damnation This judgement against every sin the mercy and constancy of Gods love doth not take away but for the shewing and declaring thereof it is sufficient that hee rejoyceth not at the destruction of them that perish and that for testimony thereof he inviteth all to repentance and forgiveth them who repent their sins which by themselves were worthy of everlasting death that is hee punisheth them and causeth satisfaction for them not in the sinners but in his owne Son sent to take flesh by punishment answering and satisfying his justice Object 10. It is said Mat. 5.19 Whosoever shall break one of these least commandements and teach men so he shall be called the least in the Kingdome of Heaven This they interpret after this sort That he who both by sin and teaching doth against the Law is fallen from the Kingdome of God and not he who in teaching subscribeth to the Law although sometimes he doth a little contrary to that he teacheth But the opposition or contrariety which Christ addeth But whosoever shall observe and teach them the same shall be called great in the Kingdome of God doth shew that Christ in the former part of the speech doth understand those who breake that is violate the Law which they teach so that the meaning is Although one teach well and yet violate one of these commandements which the Pharisees terme the least that is of the commandements of the Decalogue hee shall find these commandements so not to be the least but the greatest as himselfe thereby shall become the least that is in no place in the Kingdome of God Albeit it be granted unto them that in the words of Christ to teach so is the same that to teach contrary to the Law yet can it not at all be gathered thence that they alone shall be the least in the Kingdome of God who by teaching and sinning break the Law and not they also who by sinning only and not teaching Christ calleth them the least not as in his owne judgement but as in the judgement of the Pharisees and so he imitateth them in thus speaking transgresse it The first reason is in the very words of Christ because he calleth those commandements the least by a figure of speech called Imitation which are the greatest and the breach whereof whether it be committed in deed or in doctrine or in both God judgeth worthy the shutting out of his Kingdome even by our adversaries confession that is the whole Decalogue which the Pharisees did set behind their traditions The second reason is in the words which Christ addeth For I say unto you Except your righteousnes exceed the righteousnes of the Scribes and Pharisees ye shall not enter into the Kingdome of heaven In these words Christ sheweth that a far other righteousnesse is required by the Law of God then the Pharisees thought of and that those sins also are so great that they shut men out of the Kingdome of heaven which the Pharisees accounted either for light or no sins as to be angry with thy brother unadvisedly to say unto him Racha or foole to be troubled with an evill affection or desire of revenge for even these things also he saith are to be avoided if we will avoid hell fire and be the children of our heavenly Father Therefore he saith Whosoever looketh on a woman to lust after her Mat. 5.28 hath committed adultery with her already in his heart And Whosoever hateth his brother is a man-slayer and yee know that no man-slayer hath eternall life abiding in him 1 John 3.15 And therefore not they only which commit the greater sins but they also who commit the lesser cannot escape everlasting death but by the satisfaction of Christ imputed to them But as our adversaries accuse this sentence of too much rigour Sin made veniall unto the repentant by grace for the intercession and satisfaction of Christ That all sinnes are by themselves of their owne nature Mortall that is deserve eternall death so also the other sentence That sins are made Veniall to those that repent which of their owne nature are Mortall they reprehend as too gentle and repugnant to Gods justice because to call that Veniall which is Mortall is contrary to truth and justice But the answer is ready That God if we respect the nature of sin adjudgeth all sin worthy of everlasting death and giveth pardon to none but of free grace for the intercession and satisfaction of his Son our Mediatour The third division of sin THere is sin against the conscience and sin not against the conscience Sin against the conscience Sin against the conscience is when a man knowing

doctrine and duty of the Law as inferiour Sciences which are in order directly one under another borrow some principles and chiefe grounds from the Sciences next above them For after that the Law hath arraigned and convicted us of sin and proved that wee are sinners the Gospel immediately taketh this principle and concludeth that whereas wee are sinners in our selves wee must seeke for righteousnesse without our selves in Christ that wee may be saved So then by these five meanes wee may finde that sinne is in us Sin is knowne five waies 1. By Gods owne assertion 2. By Gods law principally and in speciall 3. By the Gospel lesse principally and in generall 4. By the touch and sense of conscience 5. By the punishments which God being just inflicteth not but for sinne 2 What sinne is SIn is a transgression of the law or whatsoever is repugnant to the law that is a defect 1 John 3.4 or an inclination or action repugnant to the law of God offending God and making the creature that sinneth guilty of the everlasting wrath of God except remission be granted for the Son of God our Mediatour The generall nature of sinne is a defect The Logicians call it Genus which is the more common nature of a thing or the matter of it or an inclination or action but to speak properly a defect is this generall nature and inclination or actions are rather the matter of sinne The difference and formall essence of sin is a repugnancie with the law which John calleth a transgression of the law The property which necessarily cleaveth fast unto it is the guilt of the creature offending that is to say a binding of the offendor to temporall and eternall punishments which is done according to the order of Gods justice And this is that which they commonly say that there is a double formality or two-fold nature of sinne A two-fold nature of sin 1 Repugnancie with the law 2 Guilt repugnancy with the law and guilt or that there are two respects of which the former is a comparison or a dissimilitude with the law the other an ordaining unto punishment An accidentall condition of sin is expressed in these words Except remission be granted c. because it ariseth not out of the nature of sinne but it is by occasion and accident in respect of sinne that they who beleeve in Christ are not punished with everlasting death because forsooth sinne through Christ is not imputed unto them but remitted by grace Now these are called defects In the understanding ignorance and doubtfulnesse of God and his will In the heart a privation or want of the love of God and our neighbour of joy in God and of an earnest desire and endeavour to obey God according to all his commandements and an omitting of inward and outward actions which are commanded by the law of God What corrupt inclinations are Corrupt inclinations are said to be stubbornnesse of the heart and will against the law of God or against the judgement of the minde as touching honest and dishonest actions or a pronenesse and willingnesse of nature to do those things which God forbiddeth which evill they call Concupiscence That these defects and corrupt inclinations are sins and condemned by God is proved Three proofes that corrupt inclinations are sins Gods Law Out of the Law of God which expresly condemneth these defects and inclinations when it saith Cursed is every one that confirmeth not all the words of the Law to doe them and Thou shalt not covet which Law also requireth in men the contrary graces and faculties I mean a perfect knowledge and love of God and our neighbour Deut. 6.5 John 17.3 Exod. 20.3 Thou shalt love the Lord thy God with all thine heart c. This is life eternall that they know thee to be the only very God c. Thou shalt have no other gods before mee Testimony of Scripture Gen. 8.21 Jer. 17.9 Rom. 7 7. John 3.5 1 Cor. 2.14 15.50 Rom. 1.21 8.6 By many testimonies of Scripture condemning these evils for sinnes The frame or imagination of mans heart is evill even from his youth The heart is deceitfull and wicked above all things I had not knowne lust that is to say to be sin unlesse the Law had said Thou shalt not lust Death of Infants By the punishments and death of Infants who although they doe neither good nor evill and offend not after the similitude of Adams transgression yet they have sin in them for which death reigneth over them And this sinne is the blindnesse and frowardnesse of our nature towards God of which we have hitherto spoken 1. Object That which is not voluntary neither can be avoided is not sinne neither deserveth punishment Defects and inclinations cannot be avoided by us Therefore they are no sinne Answ The Major holdeth true in a Civill Court but not in the judgement of God before whom whatsoever is repugnant unto his Law whether it be in our power to avoid it or no is sin and deserveth punishment For Scripture teacheth both that the wisdome of the flesh cannot be subject to the Law of God and that all who are not subject to the Law are subject to the wrath of God 2. Object Nature is good But our inclinations and desires are naturall Therefore they are good Answ True it is that Nature is good if you consider it before the corruption Genes 1.31 All things were very good which God made Even now also Nature is good in respect of the substance and being of it and as it was made of God but not in respect of the quality of it and as it is corrupted 3. Object Punishments are not sinnes But these inclinations and defects are punishments of the first fall Therefore they are not sinnes Answ It is true that punishments are not sins if we respect the course of Civill justice but not so if we respect Gods justice For God oftentimes punisheth sins with sins which the Apostle especially sheweth Rom. 1.27 2 Thes 2.11 For God hath power of depriving his creatures of his Spirit which power his creatures have not 3. How many kinds of sins there are There be five principall divisions of sin THe first division is this All sin is either Originall or Actuall This distinction is expressed Rom. 5.14 and 7.20 and 9.11 OF ORIGINALL SIN ORiginall sinne is the guilt of all mankind What Originall s●n is by reason of the fall of our first Parents and a privation of the knowledge of God and his will in our mind and of all inclination to obey God with our will and heart and of the contrary in these there remaineth a wicked inclination to those things which God forbiddeth and backwardnesse in those things which he commandeth ensuing upon the fall of our first Parents and derived from them unto all their posterity and so corrupting their whole nature that all by reason of this

the will of God of set purpose doth expresly against the same Or it is a sinne committed of those who wittingly and willingly sinne as David wittingly committed adultery and murder contrary to the Law Sin not against the conscience Sin not against the conscience is that which we either not willing or not witting commit or which is indeed acknowledged to be sinne and is lamented of by the offender but cannot perfectly be avoided in this life such as is Originall sin and many sins of omission ignorance and infirmity For we omit many good things and commit evill being suddenly overcome and overtaken by infirmities as Peter of infirmity in imminent danger is overcome and denieth Christ wittingly indeed but not willingly therefore hee weepeth bitterly and loseth not utterly his faith according to Christs promise I have prayed for thee that thy faith faile not It was not reigning sin Luk. 22.32 much lesse the sin against the holy Ghost because he loved Christ no lesse when he denied him then when he bewailed his offence though that affection did not at that time for feare of imminent danger shew it selfe Such sin Paul acknowledgeth in himselfe and lamenteth it I doe not the good which I would but the evill which I would not Rom. 9.1 that doe I c. His blasphemy also and persecution and violence against the Church was a sin of ignorance For I did it ignorantly saith he therefore God had mercy on me 1 Tim. 1.13 This third division of sin and the definition of both sins Christ hath expresly delivered saying The servant that knew his Masters will and prepared not himselfe The proofe of this division of sin neither did according to his will shall be beaten with many stripes but hee that knew it not and yet did commit things worthy of stripes shall be beaten with few stripes Luk. 12.47 The fourth division of sin THere is sinne unpardonable or a sinne against the holy Ghost or a sin unto death What unpardonable sin or sin against the holy Ghost is There is also sinne pardonable or not against the holy Ghost or not unto death This distinction is deduced out of Matthew 12.31 Mark 3.29 1 John 5.16 Sinne unpardonable or sinne against the holy Ghost and unto death is a deniall and oppugning of the knowne truth of God and his will and workes of which mens consciences and minds are fully ascertained and convicted by the testimony of the holy Ghost not of feare or infirmity but of set purpose and hatred of the truth and of a despitefull malicious stomacke conceived against the same which sinne whosoever commit they are punished of God with a perpetuall blindnesse Perpetuall blindnesse an effect of it Why it is called unpardonable that they can never returne to God by true repentance in this life and by consequent can obtain no pardon It is called unpardonable not that by the grievousness thereof it exceedeth the worth of Christs merit but because he who offendeth herein is punished with sinfull blindnesse and hath not the gift of repentance For because it is a peculiar kind of sin a peculiar kind of punishment is also inflicted thereon namely finall blindnesse and impenitencie And without repentance Mat. 12.32 Mar. 3.29 there is no remission Whosoever shall speak against the holy Ghost it shall not be forgiven him neither in this world nor in the world to come And Whosoever blasphemeth against the holy Ghost shall never have forgivenesse but is culpable of eternall damnation Why it is called thy sin against the holy Ghost It is called sinne against the holy Ghost not as if the holy Ghost might be offended by any man and not the Father also and the Son but by an eminent significancy of speech because it is in a speciall manner committed against the holy Ghost that is against his proper and immediate office or operation which is the enlightning of their minds Why it is called a sin unto death 1 John 5.16 It is called sin unto death by John not that this alone is mortall or deserveth death but by an emphaticall significancy of speech because it especially deserveth death and all they who commit this sin assuredly die therein because none of them repenteth of it Therefore John will that we pray not for it because forsooth in vaine the remission thereof is craved at Gods hands The Scripture elsewhere speaketh of this sin as Hebr. 6.4 5 6 7 8. chapt 10.26 27 28 29. and Tit. 3.10 11. Certaine Rules to be observed touching the sin against the holy Ghost It is not in every reprobate The sin against the holy Ghost is not found in every reprobate person but in those only who are lightned by the holy Ghost and convicted in conscience of the truth as Saul Judas c. Object Every unpardonable sin is a sin against the holy Ghost because Christ saith The difference between other sins pardoned and this sin against the holy Ghost that the sin against the holy Ghost is unpardonable but finall perseverance in whatsoever sin without repentance is remitted to no man And therefore it is a sinne against the holy Ghost and by a consequent all that perish sinne against the holy Ghost Answ The ambiguity of unpardonable sin maketh foure terms in this Syllogism For in the Major it signifieth that kind of sinne which is never remitted to any because whosoever commit it whether at the end or before the end of their life they persevere in it even to the end without repentance But in the Minor it signifieth not a certaine kind of sinne but all their sinnes who repent not which indeed are not remitted to them because they persevere in them to the end without repentance and they are unpardonable not before the end but in the very end of their life yet are they remitted to others who persevere not in them but repent For perseverance in sin is nothing else then the sinnes themselves which are continued unto the end and therefore this is the meaning of the Minor Sins in which men persevere without repentance unto the end are not pardoned them who persevere in them but now all men doe not persevere in them as they persevere in the sin against the holy Ghost even whosoever once fall into it And Christ in this speech sheweth not for what sins men are punished with everlasting death For it is certaine that it befalleth for all sinnes of which men repent not but he sheweth what sinnes are such as whosoever doe commit them they doe never repent This he affirmeth of no kind of sin but onely of blasphemy against the holy Ghost It is not every Reigning sin Every sin against the holy Ghost is Reigning sin and sin against conscience but not contrariwise every Reigning sin sin against the holy Ghost For it may fall out that some man either ignorantly or else wittingly and willingly may patronize some errours

omitted but those which are sins by accident ought not to be omitted but to be reformed and performed after the manner and the end which God hath prescribed Externall discipline therefore is necessary even in the unregenerate 1. In respect of the commandement of God 2. For avoiding the grievousnesse of punishments which ensue upon the breach of discipline 3. For the preservation of the peace and society of mankind 4. For a way and entrance of conversion which is stopped by persevering and persisting in manifest offences If instance be given Hypocrisie is sin of it selfe and is to be avoided as Mat. 6. it is said Be not as Hypocrites but the discipline or outward behaviour of the wicked is hypocrisie Therefore it is sin of it selfe and they should omit it We answer to the Major The good actions of hypocrites are not to be omitted but their hypocrisie therein only to be eschewed by distinguishing the diversity of Hypocrisie There is a double Hypocrisie one is in workes not commanded of God done for ostentation sake or to deceive as those which Christ mentioneth Matth. 6. to make a Trumpet to be blowne before him when he giveth almes to pray standing in the Synagogues and in the corners of the streets to look sowerly and disfigure his face in fasting and all other superstitious and humane traditions which appertaine not to the edifying of the Church That these things are to be omitted and left undone there is no doubt as it is said In vain do they worship me teaching for doctrines the commandements of men And therefore they are here expresly condemned and forbidden of Christ There is another hypocrisie in workes commanded of God but not done after that manner which God requireth These are not to be left undone but to be corrected and to be done without hypocrisie that is with true faith and godlinesse as in the same place Christ teacheth of almes prayer fasting not to be omitted of the godly but to be otherwise performed then they were of Hypocrites So also is there a great difference between the sins of regenerate men and unregenerate for as it hath been heretofore especially in the second distinction of sin said In all the regenerate there remain as yet many reliques of sin as 1. Originall sin 2. Many actuall sins as of ignorance omission and infirmity which neverthelesse they acknowledge and bewaile and strive and struggle with them and therefore lose not a good conscience nor endanger the remission of their sinnes 3. Some also sometimes fall into errours which fight with the foundation it selfe or into sins against their conscience for which they lose a good conscience and many gifts of the holy Ghost and should be condemned if they persevered in them unto the end but they perish not in them because they repent in this life In the mean time there resteth a three-fold difference The difference of the sins of the regenerate and the unregenerate Rom. 7.16 Luke 21.22 1 John 3.9 1 Pet. 1.23 Jos 4.2 3. Psal 37.24 whereby the regenerate differ in sinning from the wicked 1. Because the purpose of God is to keep the Elect for ever 2. In the regenerate when they offend there is assured and certaine repentance in the end 3. In these when they slip there remaineth some spark of true faith and repentance which is sometimes greater and mightier and so wrestleth against sin that they fall not into Reigning sin or errours repugnant to the foundation sometimes lesse and weaker and is for a time overcome of temptation but yet it prevaileth so far that they who are once truly turned unto God make not a finall Apostasie from him as appeareth in David Peter c. In the unregenerate when they sin none of these is found but the contrary altogether By this which hath been spoken it is manifest for what cause this difference of sinnes which are of themselves sins Two uses of the difference between sins which are of themselves sins and those which are made so by an accident and by an accident sins is necessary 1. Lest that a false perswasion of their own righteousness or merits should rest in mens minds 2. Lest with sinnes which are of themselves sinnes should be cast away also good things which come to be sins but by an accident and so should be increased and heaped up the sins and punishments of mankind 4. What are the causes of sin GOD is the cause of no sinne as is proved 1. By testimonies of Scipture God saw those things which he had made Gen. 1.31 Psal 5.4 and they were very good Thou art the God that hast no pleasure in wickednesse c. 2. Because God is exactly and perfectly good and holy so that no effect of his is evill 3. Because he forbiddeth all sinne in his Law 4. He punisheth all sin most severely which he could not rightly do if he wrought or caused it 5. He himselfe destroyeth not his owne Image in man therefore he causeth not sinne which is the destruction of this Image The proper and onely efficient cause of sinne is the will of Divels and men The cause of sin is the will of Divels and men Wisd 2.24 John 8.44 whereby they freely fell from God and robbed and spoiled themselves of the Image of God Through envie of the Divell came death into the world But death is the punishment of sinne Ye are of your father the Divell and the lusts of your father ye will do hee hath beene a murtherer from the beginning and abode not in the truth because there is no truth in him When hee speaketh a lye 1 John 3.8 then speaketh he of his owne for he is a lyar and the father thereof He that committeth sinne is of the Divell for the Divell sinneth from the beginning For this purpose appeared the Sonne of God Rom. 5.12 that he might loose the worke of the Divell By one man sin entred into the world An order in the causes of sin The Divell The Divell then was the cause of the first sinne or of the fall of our first Parents in Paradise provoking man to sinne Mans will and with the Divell mans will freely declining from God and yeelding obedience to the Divell The first sin That first fall of Adam is the efficient cause of Originall sin both in Adam and in his posterity By one mans disobedience many were made sinners and the precedent and as it were preparative cause of all actuall sins in posterity is originall sinne The sin that dwelleth in mee doth evill When lust hath conceived it bringeth forth sinne The accidentary or casuall motives to sinne are those objects which solicite men to sinne Sinne tooke an occasion by the commandement Originall sin Rom. 7.17 James 1.5 Rom. 7.8 and wrought in me all manner of concupiscence Actuall sins precedent are the causes of other actuall sins which follow whereas the Scripture lessoneth us

and from Sabbath to Sabbath shall all flesh come to worship before mee saith the Lord. The externall or ceremoniall Sabbath is a certain time ordained and in stituted by God in the Church dedicated to a ceasing from works and labours and given to the Ministery of Gods Word and to the administration of the Sacraments or to the externall publike worship of God This ceremoniall Sabbath was necessary in the Old Testament to be the seventh day and that on that day as also on other holy dayes the Leviticall ceremonies should be observed This ceremoniall Sabbath is a thing indifferent in the N. Testament This externall Sabbath is also of two sorts Immediate and Mediate Immediate is that which was immediatly instituted by God himselfe and prescribed to the Church of the Old Testament and this was diversly taken in the Old Testament Divers Sabbaths in the Old Testament The Sabbath of daies The Sabbath of dayes was every seventh day of the weeke which was in a more particular sense called the Sabbath both in respect of Gods rest from the Creation of the world and in respect of that rest which was commanded the people of God to be kept on that day Hence the whole seven dayes or the whole weeke was with the Hebrewes called by the name of the chiefe day the Sabbath or Sabbaths Now in the end of the Sabbath Mat. 28.1 when the first day of the Sabbath that is of the week began to dawne Likewise Levit. 23.15 the Sabbaths of daies were other festivall dayes as the feast of the Passeover Whitsontide Tabernacles Trumpets c. because in these feasts the people were to rest as on the seventh day The Sabbath of months The Sabbath of months was the new Moones The Sabbath of yeeres The Sabbath of yeares was every seventh yeere L●v. 25.4 26 35. Levit. 25.8 wherein the Jewes were commanded to intermit the tillage of their fields And hereof also the whole seven yeeres were by a Synecdoche called Sabbaths Thou shalt number seven Sabbaths of yeeres unto thee even seven times seven yeeres The mediate externall Sabbath is that which God doth mediately constitute by his Church in the New Testament such as is the first day of the week to wit Sunday or rather the Lords day which the Christian Church ever since the Apostles time observeth instead of the seventh or Sabbath day in respect of Christs resurrection witnesse that of John I was ravished in spirit on the Lords day Revel 1.10 More briefly thus The ceremoniall Sabbath is twofold one of the old Testament another of the new The old Sabbath was tied to the seventh day and the keeping of it was necessary and was the precise worship of God The new Sabbath dependeth on the arbitrement or appointment of the Church which for certaine causes maketh choice of the first day and that first day is to be observed for orders sake but without any opinion of necessity as if that and no other were to be observed by the Church of which difference more shall be spoken in the Question next ensuing A Table of the distinction of the Sabbath The Sabbath that is to say the ceasing or rest from working is 1. Internall morall and spirituall as the rest from sinne 2. Externall and Ceremoniall instituted by God 1. Immediately in the old Testament as the Sabbath of 1. Dayes which were the 1. Seventh day 2. Feast-dayes of the Passeover Whitsunday c. 2. Months as the new Moones 3. Ye●res as every seventh yeare 2. Mediately by the Church in the new Testament as the Lords day 2. How the Sabbath belongeth unto us Christians THe Sabbath of the seventh day was even from the beginning of the world designed by God to signifie that men should after the example of God himself rest from their labours and especially from sinnes and afterwards in Moses law this Commandement was againe repeated and then with all was the ceremony of ceasing from labour on the seventh day ordained to be a Sacrament that is a signe and token of that sanctifying whereby God signifieth himselfe to be the Sanctifier of his Church that is to pardon her all her sinnes and offences to receive her to favour to endue and rule her with his holy Spirit for the beginning of new and everlasting life in her in this life which afterwards should be accomplished and perfected for and by the Messias promised to the Fathers And this is the reason why the Ceremoniall Sabbath of the seventh day is now abolished namely because it was typicall admonishing the people of their own duty towards God of Gods benefits towards them which was to be performed by Christ for which selfe same cause also all the other Sacraments and Sacrifices and ceremonies made before and after the Law were abolished by the coming of Christ by whom that was fulfilled that they signified But although the Ceremoniall Sabbath is abrogated and disannulled in the new Testament yet the Morall Sabbath continueth still and belongeth unto us and doth still remain which is that some time is to be allotted for the Ministery of the Church For as heretofore in the Jewish Church so now in the Christian Church we must ever have some day wherein the Word of God may be taught in the Church and the Sacraments administred But neverthelesse we are not restrained or tied to have either Saturday or Wednesday or any other certaine day For the Apostolike Church to distinguish it selfe from the Jewish Synagogue according to the liberty where-with shee is enfranchised by Christ instead of the seventh day hath on good reason made choice of the first day namely because on that day was Christs resurrection whereby the spirituall and internall Sabbath is begun in us Briefly the Sabbath doth not belong to us Ceremonially in speciall and particular albeit it doth belong to us and so to all men and ever continueth both morally and ceremonially in generall that is wee must have some day wherein the Church may be instructed and the Sacraments administred but wee are not tied to any certaine day Object against the abrogating of the Ceremoniall Sabbath The Jews against the abrogation of the Ceremoniall Sabbath thus urge Ob. 1. The Decalogue is a perpetuall law The commandement of the Sabbath is a part of the Decalogue therefore it is a perpetuall law and not to be abolished Ans The Decalogue is a perpetuall law as it is a Morall law But the Additions or circumstances and limitations of the Morall precepts annexed by way of signification were to be kept untill the coming of the Messias Object 2. The commandements of the Decalogue belong unto all This is a commandement of the Decalogue therefore it belongeth unto all Answ The commandements of the Decalogue which are morall belong unto all But this commandement is in part ceremoniall and so as it is ceremoniall it belongeth not to us albeit the generall belong unto us The reasons

Gospell concerning remission of sins for the merits of Christ 26. Neither doth this stick in the braine but it is rooted in the heart Rom. 10.11 because With the heart we beleeve unto righteousnesse 27. Hence the Apostle defineth faith to be the subsistence of things hoped for because it makes these objects of our hope as it were really present in our hearts and minds 28. And the evidence of things not seene because it subdues mens minds and hearts causing in the one a sure assent to those things and in the other a sure confidence 29. Hence Austine de Fide Symbol c. 1. Let us professe that Faith with our mouth which we carry in our heart 30. That faith which sticks only in the braine without assurance in the heart or which doth not worke by charity it is a vaine and dead faith and the peculiar faith of hypocrites and Devils 31. For to beleeve that God is God and that Christ is Christ will no more help thee then to beleeve that Venice is a rich City in which notwithstanding thou hast never a house 32. This saving faith by which we beleeve to righteousnesse Popery shakes by divers wayes and plucks it up out of mens hearts 33. It makes saving faith not a knowledge but ignorance with an implicite assent to those things which the Church beleeves The Assertion All these Themes by which the nature of justifying and saving Faith is explained the Jesuit neither did shake nor did he go about to do it but some of them he so indeavours to elude with lyes and calumnies that he hath so much the more exasperated the ulcers of Popery First he saith That Parry lyes in saying that what Popery teacheth is contrary to the Apostles definition to wit that Christian Faith is a knowledge But indeed the Jesuit lyes in saying that Parry did object this against Popery So much of the Assertion of the Secular Theme was found among Parrie's blotted papers but the rest of his papers were lost in the plundering of his Library by wicked hands at Heidelberge Follow the rest of the Themes 34. That saving Faith is a confidence of Gods mercy this it condemneth for Herefie 35. It contends that justifying Faith is separable from love and from all spirituall and morall vertues 36. It will not yeeld that there is any certainty of Faith but that it is conjecturall such as opinion is 37. Of which no man can be assured with himselfe that he hath it except in opinion 38. Much lesse can any man certainely confide of the grace of God of remission of sins of justification and salvation 39. Because it is alwaies joyned with anxiety feare of deception and doubting 40. Which indeed is not faith raising a sinner but opinion tormenting wavering consciences 41. For the Locusts of the bottomlesse pit were to torment men five months 42. But also it is a doubting accusing God of a lye and blaspheming 43. Popery then is fallen from faith and hath overthrowne faith to it selfe and friends in shaking so many wayes that faith by which we beleeve unto righteousnesse 44. Thirdly to overthrow the ground of salvation concerning justification by faith by the imputed righteousnesse of faith and merit without workes is to fall from the faith of the Gospell and to overthrow salvation Rom. 3.28 45. For the Apostle saith We conclude then that man is justified by faith Rom. 4.6 Rom. 5.1 without the works of the Law 46. And Blessed is the man to whom God imputeth righteousnesse without works 47. And Being justified by faith we have peace with God 48. And By the righteousnesse of one man to wit Christ Rom. 5.18 grace hath abounded to all men to the justification of life 49. And Gal. 2.16 Gal. 3.10 Knowing that man is not justified by the works of the Law but by the faith of Christ Jesus 50. But whosoever are under the works of the Law or will be justified by works are under the curse 51. This foundation is diversly overthrowne by Popery 52. It denies against the Apostles words that man is justified by faith without works 53. It Anathematises those that beleeve that they are justified by the imputation of Christs righteousnesse without works 54. It teacheth that we are not justified by faith but are disposed to justification 55. It teacheth that charity which in the Saints is as cold almost as ice it is so far from being perfect is the habit of perfect righteousnesse 56. It teacheth that men are justified by the perfection of their vertues or good works 57. That which was the faith heretofore of Philosophers and Pharisees is at this day the faith of the Turks and Jews the name of Christ being changed 58. It teacheth that Christ hath merited for us power to merit that it is in us to merit life eternall by this power flowing from Christs merit 59. So it blasphemes Christs merit substituting instead of it their owne proper merits 60. So whilst it goeth about to elevate men to heaven being puft up with the pride of their owne merits it tumbleth them downe to hell which is common to it with the Alcharon and Thalmud 61. Therefore Popery by pulling and shaking the ground of salvation about justification of sinners before God by so many wayes is fallen from the faith of the Gospell and hath overthrowne salvation to it selfe and friends 62. Fourthly To defend false doctrines impious blasphemous repugnant to holy Scripture and the foundation of faith is to fall from faith and to overthrow salvation 63. Popery defends innumerable such stuffe besides what is now said take these few examples 64. It defends corruption by Adams fall or originall sin not to consist in any evill quality nor to be a sin but the punishment of sin and such a defect as is the crookednesse of the finger or leg that it is not against but besides the Law which is directly against Scripture affirming Gen. 6.5 8.21 Every imagination of mans heart to be evill from his youth upward 65. Another falshood it teacheth in saying Some sins of their owne nature to be veniall and to be pardoned rather then punished against this Scripture The wages of sin is death Rom. 6.23 66. Another falshood is this That the naturall mans free-will is not the servant of sin against this Scripture You were the servants of sin Rom. 6.20 67. And that they can co-operate with the first grace against these Scriptues When you were dead in your sins Ephes 2.5 Rom. 8.7 The wisdome of the flesh cannot be subject to the Law of God 68. And that of two hearers of the Word the one beleeves because he was willing the other beleeves not because he would not co-operate with grace against this Scripture 1 Cor. 4.7 What hast thou that thou hast not received 69. And this falshood that the grace of God by which we are said to be saved is a generall influx indifferent which