OF THE FIRST SINNE

Next vnto the place of the image of god, is adioyned the place of the first sinne. For seeing man was created to the imade of God, that is, perfectly wise, perfectly righteous, & perfectly blessed, the questiō hath been not without cause in all times, whence this present estate of man commeth, wherein he, except he be born again by the holy ghost, cannot do other than sin, and be obnoxious to calamities of all sortes, and at length to death it selfe. To this question answere cannot be made but out of the doctrine of the Church onely: which is, that all this confusion and miserie floweth from the first sinne of our first Parents. We must see therefore what that sinne is: concerning which, fower thinges especially come to bee considered.

1 What it was.
2 What the causes thereof.
3 What the effectes.
4 Why god permitted it.

1 What that first sinne of Adam and Eue was

¹IT was diuers and manifolde: and many and most grieuous sinnes are seene in that first sinne. 1. Pride against god, ambition, and an admiration of himselfe. For man not content with that state wherein god had placed him, desired to bee eequal with God. This doth God charge him with, when he saith; Behold the man is become as one of vs to know good and euill.² 2. Incredulitie, and vnbeliefe, and contempt of Gods iustice, and mercie: because he thought not that God could & would inflict on man transgressing his commandement, that punishment, which he had threatned. Wherefore he tempted God, and charged him with a lie: For God had saide, Thou shalt die the death: The Diuell denied it, saying, Ye shall not die: and Adam beleeued the Diuell. Now not to beleeue God, and of the contrarie to beleeue the Diuell is to account god for no true god.³ 3. Stubbornes and disobedience. For he is become disobedient vnto God. 4. Vnthankefulnes for benefites receiued at his creation; as for these, that he was created to the image of god, and to eternal life. 5. Vnnaturalnes, iniustice, and crueltie. For there was a neglect of loue in him towardes his posteritie: because those good thinges were not giuen vnto him onely, but also to his whole posterity. Therefore he had them, that he should keep them for himselfe and his,⁴ or should make losse of them from both. But al this he neglected. 6. Apostasie, or manifest defection from God to the Diuel whom he obeyed, whom he beleeued, whom he set in the place of God, withdrawing and sundring himselfe from God. He did not aske of God, those good things which he was to receiue, but reiecting the wisedome and direction God, by the aduise of the Diuel, wil aspire to be equal with god. Whereof it is apparent that Adams first sinne was no light fault, but horrible sin, and woorthy of so great punishment as it was punished withall.

2 What were the causes of the first sinne

The first cause of the first sin was the Instigation of the diuell. The second,⁵ Mans wil freely consenting to the Diuel against Gods commandement. Now although God would that man should be tempted by the diuel, & did withdraw that his grace frō him, whereby he should resist the temptations of the Diuell; yet he was not the cause of that sinne, which Adam, destitute of diuine grace, did committe. For he was not at all obliged or bound vnto man, to keepe and mantaine that grace in him, which he had giuen him. And further he withdrewe it from man willing, and also himselfe reiecting it: neither yet therefore withdrew he it, as that he would or did purpose or intend sin, or were delighted therewith, but to proue and to trie man, & to shew, how vnable the creature is to doe or reteine ought that is good, God not preseruing and directing him by his spirite. Wherefore hee suffered together with his triall of Adam, the sinne of Adam to concurre, but he was no cause or efficient of it.

3 What are the effects of the first sinne

The first & next effect is, Originall sin, or the corruption of mans whole nature, & the destruction of Gods image as well in our first parents, as also in all their posterity. 2. A further & later effect are all actual sins; for that which is the cause of the cause, is also the cause of the effect. If original sin be an effect of the first sin, thē are also actual sins, which are the effects of originall, effects of the first sin. 3. Whatsoeue euils of paine or punistment: because it is the cause of sins, therefore is it also the cause of punishments.

Now although that first sin was committed many ages past: yet notwithstanding the effect thereof, which is a priuation or want of the true wisedome and direction of god, & of rightnesse in our inclinations and desires remaineth euer since that sinne was committed, in the whole posteritie, by gods iust iudgement. Wherefore those things also which necessarilie ensue this priuation, continu, except by the singular benefit and mercy of God the prauity of our nature be corrected, our sin being pardoned and remitted.

4 Why God permitted the first sinne

GOD permitted it, that is, gaue not his grace of resistance to our first parēts, as to the blessed Angels; 1. because (as the Apostle saith,⁶ Rom. 9.) he would shew his iustice, anger and power in punishing eternally the sinnes of the wicked: but his mercie & loue towardes mankinde in sauing his Chosen, not imputing sinne vnto them for his Sonnes sake. And Rom. 11 32. Gal. 3.22. God hath concluded all vnder sinne, that hee might haue mercy on all,⁷ that euerie mouth may bee stopped. 2 That it might stand for an example of the weaknes & infirmitie of al creatures, euen the most excellent, if they enioy not the special blessing of their creatour, and be preserued in that rightnes wherein they were created.⁸ This doctrine concerning the creation of man is necessary for the Church, for many causes and vses which it hath. Wee must knowe that man was created of God without sinne, least God bee imagined the authour or cause of sinne. Whereas mans bodie was fashioned of cley: let vs thinke of our frailtie, that wee be not lifted vp with pride. Seeing that the workemanship of God is so admirable in the framing of mans bodie, and seeing it was created for the ministerie of Gods worship, & for god to dwell in, and for euerlasting life: let vs neither abuse it to dishonesty, neither willingly destroy it, nether make it a fly of diuels, but keeping it chast & cleane, endeuour that it be a temple and instrument of the holie ghost to worship god. Seing that god would haue mankind to consist of two sexes, each is to haue his due place and honor, neither is the weaker to be contemned, or oppressed by tyrannie, or lust, or to bee entertained with iniuries & contumelies, but iustly to bee gouerned and protected. But especially seeing man was created to the image and likenes of God, this great glory is to be acknowledged and celebrated with a thankeful mind, neither through our leudnes and malice is the image and likenesse of god to bee transfourmed into the image and likenesse of Satan, neither to be destroied either in our selues, or others. And seeing it is destroied by sinne thorough our owne fault: we must acknowledge and bewaile the greatnesse of this vnthankefulnesse, and the euils which followed, by comparing therewith those good things which we haue lost. We must earnestly desire the restoring of this felicity and glorie. And because the glory and blessednesse, which is restored vnto vs by the sonne of god, is greater than that which we lost in Adam, so much the more must the desire of thankefulnesse and of profiting and encreasing in godlinesse be kindled in vs. And seeing we hear that all things were created for the vse of man, and that the dominion ouer the creatures lost in Adam is restored vnto vs in Christ; we must magnifie the bountifulnes of God towards vs: we must aske all thinges of him, as beeing our creatour and soueraign Lord, who hath the right and power of giuing al good things, to whom, and how far he will himselfe: and vse those things which are granted to our vse, with a good conscience, & to the glorie of god, who gaue them. And that this may be done, we must not by our infidelity cast our selues out of that right which wee receiue in Christ: & if god of his own power & autority either giueth vs lesse than wee would, or take away from vs, that which he hath giuen, wee must submit our selues patiently to his iust purpose & most profitable for our saluation. And seeing the soule is the better part of man, & the happinesse of the bodie dependeth on the happinesse of the soul, & seing also we are created to immortall life, we ought to haue greater care of those things which belong to the soule and eternal life, than of those which belong vnto the bodie and this tēporall life. And at length, seeing the end and blessednes of man, is the participation & communicating of god, his knowledge, & worship; let vs euer tend vnto it, & referre thither al our life & actions. And seeing we see one part of mankinde to be vessels of wrath to shewe the iustice and seueritie of God against Sinne, let vs bee thankefull to God, for that of his meere and infinite goodnesse he would haue vs to bee vessels of mercie, to declare through all eternitie the riches of his glorie. Last of all, that we maie learne, consider, and begin these thinges in this life, let vs to our power tender and helpe forward the common society, and saluation of others, for which we are borne.