there is life without death truth without error and felicitie without interruption we ought not to doubt that the cause of good effects or things pertaining vnto vs doth growe out of any other ground than of the goodnesse of God and that the reuolting will first of angels and afterwards of men reiecting an immortall good and imbracing the contrarie was the originall cause of euill or sinne CHAP. 24. There be foure secondarie causes of euill namely Ignorance Concupiscence Sorrow and Pleasure THe first and originall euill which happeneth vnto man beeing a reasonable creature is his priuation of good Afterwards also ignorance in the actions of this life did creepe in whether man would or no as also a concupiscence or feruent desire of things hurtfull and pernicious with whom as companions be brought in priuily error and griefe or sorrow Which two euils after they be sensibly perceiued to hang ouer our heads that motion of the minde which mooueth vs to shun theÌ„ is called feare Moreouer the mind after it hath obtained the things it earnestly desireth although they bee hurtfull and friuolous yet the same beeing voide of sense and vnderstanding therof by reason of error wherewith it is blinded or else beeing bewitched with a contagious delight and pleasure therein it is carried as it were this way and that way with a false conceit of ioy From which fountaines as it were of corruption not of fulnesse but of enptinesse all mans miserie and wretchednesse doth spring OF THE SINNE OF Adam CHAP. 25. That the damnation both of angels and men because they sinned was iust howbeit their punishment not alike or the selfe same Also what was the condition or state of man before he fell into sinne WHich nature notwithstanding amidst his miseries could not leese his desire to obtaine eternal life Howbeit these euils were generall both to meÌ„ and angels who were damned in respect of their malice by the iustice of God But man hath his peculiar punishment in the death of his body For the Lord did threaten death vnto him in case hee sinned And God so induing him with free-will as that yet hee would haue him subiect to his will and kept in awe to fall for feare of destruction did also place him in the blisse of Paradise as it were in the shadow of life from which he should haue beene aduanced to greater felicities if hee had kept himselfe righteous CHAP. 26. The sinne of the first man and his punishment fell not onely vpon Adam but flowed also to all his posteritie And so by one man sinne came into the world HEreupon Adam after he had sinned beeing a banished man did binde ouer vnto death and destruction his whole posteritie and off-spring whom by sinning hee did pollute in himselfe as in the roote insomuch as whatsoeuer issue was begotten in the concupiscence of the flesh in which a punishment of quality like to disobedience was inflicted by Adam and his wife who was the cause of his transgression being ioyntly damned should draw original sinne from them by which also they should be drawen by errors and many agonies into those endlesse punishments with the reuolting Angels the corrupters of mankind the possessors of that infernall place and with their consorts companions Thus came sinne into the world by one maÌ„ and death by sinne and so it is conuaied into all mankinde all hauing sinned in and through one For the Apostle in that place calleth the world All mankinde CHAP. 27. It was wrought by the onely and great mercy of God that onely men of sinnefull nature should hope for reformation that is to say redemption which hope is not either in the angels that sinned or in the diuels IT followeth therefore that the whole masse and lump of maÌ„kind lay damned in sinnes or rather wallowed therein and ran head long from vices to vices and beeing combined with the angels that sinned receiued most condigne punishment for their wicked reuolting Whatsoeuer therefore the wicked doe wittingly commit in their blinde and vnbridled concupiscence whatsoeuer punishments they do outwardly suffer in the face of the world against their wils is to bee imputed to the iustice of Gods wrath neither doeth the iustice of God cease to giue life and strong coÌ„stitution to the wicked angels who die if his diuine helpe bee withdrawen And likewise to giue forme and life vnto the â—eedes of men in what progenie or stocke soeuer beeing either defiled or damned fashioning the limbes and parts of the body betweene times quickening the senses by degrees and in their places as they lie in the body and giuing them inward nutriment For hee thought it better to drawe goodnesse out of euils rather than not to tolerate any euills to be at all And in case it had beene his will not to haue had any reformation in man to make him better as it was in wicked angels in whome there is no amendment might it not very condignely haue comne to passe that that nature which hee hath spurned vnder his feete by abusing the power or will hee had giuen him the commandement of his Creator and transgressed the same which he might very easily haue obserued which hath blemished the image of his Creator being in him by a contemptuous turning away from the light thereof which wickedly violated by the power of free-wil the wholsom seruitude that hee should haue performed to his lawes should vniuersally therefore bee forsaken of him and sustaine an euerlasting punishment by due desert Truely thus hee should haue done if he had beene onely iust and not mercifull also and had not giuen more euident demonstration of his mercie which he was no waies bound by promise or duty to haue performed especially in the redemption of such as were vnworthy thereof OF THE FALL AND sinne of the Angels CHAP. 28. The reuolting and wicked angels did all of them sinne together dwell together perpetually damned But the good angels and such as cleaned vnto God doe inioy eternall felicitie CErtaine therefore of the angels which left God by their sinfull pride were throwen downe from the high habitation of heauen to the vttermost darkenes of the ayre or element belowe and the number of angels which remained had their dwelling with God in euerlasting happinesse and holinesse For neither were the rest of the angels begotten of that one angell which fell and was damned whereby originall sin did binde them as it did mortall creatures in the chaines of guiltie posteritie drawing the whole multitude into the punishments due to the offenders But that one Angell who exalted himselfe with his associates impitie and is therefore made a diuel by that his pride and exaltation is cast downe with them the rest which cleaued vnto God in godly obedience receiuing a certaine light and knowledge which the others had not wherby they rested assured of their eternall and permanent estate CHAP. 29. To supply the places of the Angels that fell certaine are
guiltie both of actuall and originall sinnes of all his ancestors whereby euery one the later he is borne the greater sinner hee shall be borne or whether God doth therefore threaten posteritie with reuenge for the sinnes of their parents vnto the third and fourth generation because hee doeth not extend his wrath any further vpon the children for their fathers faults staying his proceedings therein by his owne mercy lost they vpon whom the benefit or grace of regeneration is not bestowed should bee pressed downe with too heauie a burthen in their euerlasting damnation if or necessitie they should be capable euen from their cradle or their forefathers sinnes originally and punishable also for the same or whether any other conclusion 〈◊〉 so great controuersie vpon â—ector 〈◊〉 and conference of holy scriptures may be found out or not found out 〈◊〉 not rashly giue my definitiue sentence or resolute opinion therein CHAP. 48. Originall sinne is by Christ onely abolished HOwbeit that one sin which beeing 〈…〉 ainous in respect of the place and state of so great felicitie wherein it was committed as that in offence of one man originally and as I may say radically all mankinde was in the state of damnation is not satisfied nor 〈◊〉 but onely by the mediator of God and man Christ Iesus who onely was o 〈…〉 to be borne as that he had an neede of regeneration or new birth TOVCHING THE baptizing of Iohn Baptist CHAP. 49. That Iohns baptisme did not wash away sins but was onely a preparatiue to Christs baptisme why Christ would bee baptized by Iohn THey were not therefore regenerate who were baptized by Iohns baptisme wherein â—e himselfe was also baptized But they which receiued baptisme at his hands were prepared by his fore-running ministry it were who said Prepare the way of the Lord to him onely by whom onely they bee regenerate For his baptisme was not in water onely as Iohns was but also in the holy Ghost that by the same holy Ghost euery one might be regenerated which beleeued in Christ of which holy Ghost Christ being borne needed no regeneration Whereupon the speech of God the Father vsed vnto him that was baptised thou art my sonne this day haue I begotten thee doth not only point at that particular day wherein he was baptised but hath relation also to the time of his immutable eternitie thereby to giue demonstration that the man Christ appertained to the person of the onely begotten sonne For whereas that day neither taketh his beginning from the end of yesterday nor endeth at the beginning of to morrow it is therefore alwaies to day Hee would therefore be baptized by Iohn in the water not because any iniquitie that was in him should be therby washed away but that his humility might 〈…〉 So therefore 〈◊〉 to passe that baptism◠〈…〉 him that needed washing no more then death found any cause in him worthy punishment that the diuell beeing oppressed c. vanquished by the veritie of his righteousnes and not by the force of his power because hee had most vniustly slaine him without any desert of sinne hee might iustly lose the interest possession which he had of those which he held as prisoners for the debt of sinne Hee therefore was partaker of both that is to say of baptisme of death and that cruely in regard of Gods fauourable decree or disposition it should be so and not vpon any vrgent cause to bee pittlâ—d but other vpon his pittifull will and disposition to vndergoe the same that que maÌ„ might free the worlde of sinne euen as one maÌ„ brought sinne into the world that is to say vpon all mankinde TOVCHING THE death crucifying resurrection and ascension of Christ is also of the fruit following all these CHAP. 50. By Christ not onely originall sin is abolished but also all other sinnes forgiuen ONely this beeing the difference that one man had brought one sinne vpon the 〈◊〉 and this one man hath taken away not onely that one sinne but also all other sinnes which he found added thereunto Wherupon the Apostle faith The hurt done by one hauing sinnes is not comparable with the benefit 〈…〉 〈◊〉 which came by one For one sinne pulled vpon vs the iustice of God to our condemnation but his grace or fauour Iustifieth vs from many sinnes Because verely that one sinne wherewith wee bee originally stained although it bee 〈◊〉 and but one maketh euery one subiect to damnation and the grace or mercy of God on the other side iustifieth a man from many sinnes who besides that one whereof generally and originally hee is Partaker with all mankinde hath manifoldly sinned by his owne transgression CHAP. 51. All in Adam were damned but all 〈◊〉 Christ be fraud from this damnation HOwbeit inasmuch as a little after he saith As 〈◊〉 mans transgression 〈◊〉 the condem◠〈◊〉 of all 〈◊〉 the righteousnesse of one man was wrought the â—â—stificatione of all It doth plainly declare that there were none of Adam 〈◊〉 but sonnes of damnation and none on the other side deliuered from damnation except he were borne againe with Christ CHAP. 52. That baptisme beeing in or the similitude both of Christ death and his resurrection doth euidently declare that all which be baptized as well infants as they which bee at mans esate doe die to sinne in Christ and in him also doe rise againe to newnesse and holinesse of life AFter he had said as much as he thought sufficient for his Epistle touching the punishment brought vpon vs by one man and the fauour by another he doth consequently commaÌ„d vnto vs the wonderful mysterie or holy baptisme therby to make vs knâ—w that baptisme in Christ is none other thing than a similitude of Christs death and on the other side that the death of Christ is nothing else but a resemblance of the remission of sinne that as he died indeed so are our sinnes truely forgiuen as his resurrection was certaine so is our iùstification For hee saith What therefore shall we say shall we remaine in sin that grace may abound For he had said before where sinne did abound grace did super abound Whereupon hee propounded vnto himselfe this question Whether in respect of the aboundance of grace to bee expected we are to abide in sinne Whereunto he answereth God forbid And hee laieth downe a reason saying If wee be dead to sinne howe shall we liue therein Afterwardes to shewe that we were dead to sinne he saith Doe yee not knowe the same in as much as all wee which bee baptized in Christ Iesu 〈◊〉 baptized in his death One of which text if wee bee taught that wee are dead vnto sin because we are baptized in Christs death then vndoubtedly bee infants dead vnto sinne which be baptized in Christ because they be baptized in his death For it is spoken without exception of any Whosoeuer therefore wee be which bee baptized in Christ wee are baptized in his death For to what
in something doth therefore erre nor yet that euery error is damnable ALbeit error therefore is with all diligeÌ„ce to be eschewed not onely in greater but also in lesser matters and that error also cannot bee without ignorance yet doth it not followâ— that hee should euermore erre who is ignorant in some particular thing but rather hee which thinketh hee vnderstandeth that which indeed hee knoweth not For such a kinde of person alloweth that for veritie which is false being alwaies the propertie of error Howbeit the matter wherein euery one erreth maketh all the difference For in one the selfe same matter both the man that vnderstandeth is to be preferred before the ignorant person and he that erreth not before him that erreth and that by the rule of reason Againe in diuers things that is to say wheras this man knoweth these things another other things and this man is seene in matters of greater vtilitie and another in things of lesse vtilitie or rather which be hurtfull who will not in these differences account him in better case that knoweth theÌ„ not than him that is skilfull therein For there be some things which were better vnknowen then knowen Also to many it hath beene sometimes good to haue erred and gone astray howbeit in the way of their worldly iourneys and not in the course of their life and coÌ„uersation For it happened vnto â—â—r selues that wee were deceiued by a double way whereby wee went not that way where the armed forces of the Donatists lay in wait for vs to shut vp the passages By which accident it fell out that we came to the place whither wee trauailed though wee went about out of the way hauing cause to bee glad and thanke full vnto God in that we erred and went out of the right way knowing the traines which were laied for vs. Who therefore will be afraid to prefer such a wandring trauailer before a theefe that neuer goeth out of his courses For confirmation whereof that forlorne louer is fained by that excellent Poet to say How was her sight my bane how did blinde error me mis-lead Because that error is good which not onely hurteth not at all but also is in some sort profitable To set downe the truth therefore herein for as much as error is nothing else but to think that to be true which is false that againe to be false which is true or to hold that for certaine which is vncertaine or on the contrary to take that for vncertaine which is certaine whether it be false or whether it be true Which mistaking beeing a great deformitie and blemish to the minde how beautifull then and seemly may we account it to bee when either in our assertion wee deale plainely and say either yea yea or no no to any questioÌ„ propouÌ„ded In respect whereof truely our life in this world wherin we liue is most wretched because error is ofteÌ„times needfull in the course thereof for the preseruation of the same God forbid theÌ„ that such should be the estate of that life to come where onely truth is the life of the soule and where neither any man doth deceiue nor is deceiued But in this world men both deceiue be deceiued being the more â—amentable when as they rather beguile by lying than be beguiled themselues by beleeuing lyars Howbeit our nature beeing indued with reason doth by all meanes so eschewe the snare of deceipt and as much as it may shun error that euen they which loue to deceiue others will not themselues willingly bee deceiued For he which lyeth will not perswade himselfe that hee erreth therein but rather that hee seduceth him thereby who doth beleeue him Neither doth that man erre in that matter which he cloaketh with a lie in case himselfe did vnderstand the truth But he is deceiued in this that he thinketh that hee woundeth not himselfe by lying whereas euery sinne in it selfe is more hurtfull to the agent than to the patient CHAP. 18. Albeit it is not the part of an honest and godly man to lie yet in lies one is greater than another in respect of the minde and intention and so also in respect of the matters about which we doe lie one is more dangerous and pernicious than another BVt now out of this matter there riseth a most intricate and darke question whereof we did write a great booke at such time as we were necessarily inforced to answer Whether 〈◊〉 were the part of a iust man to lie or dissemble at any time Truely I am of opinion that any kind of lie is a sinne Wherein notwithstanding there is a great alteration of the case in respect of the quality of the minde and also of the causes moouing any man to lie For he doth not commit so great a sinne which lieth in aduising or directing another maÌ„ as he which lieth with an intent to doe hurt thereby As for example that maÌ„ doth not so much hurt which setteth a trauailer into a wrong way by lying as hee which corrupteth the way of mans life by deceiuing him with vntruths And againe no man is to bee held a liar who affirmeth a falshood taking it for a trueth because in as much as in him is he hath no meaning to deceiue but is rather deceiued himselfe Hee is not therefore to bee condemned for a liar but to be censured either for temerity rashnes who inconsiderately beleeuing vntruthes entertaineth theÌ„ for truthes But rather on the coÌ„trarie that man as much as in him is doth he indeede who affirmeth that to be true which he thinketh in his conscience to be false For as touching his minde and inward motion because his tongue declareth not that which his heart thinketh hee saith not the trueth although in examination it fall out to be true which he affirmeth Neither is he by any meanes to be freed from the guilt of a lie which with his mouth ignorantly vttereth a truth and yet wittingly lieth in his heart Setting apart therefore things themselues by occasion whereof any thing is auouched and onely setting before our eies the intention of the speaker that man is better of the two which through want of knowledge and capacitie affirmeth an vntrueth because hee taketh it for a veritie than hee which contrary to his conscience carrieth a minde to lie and deceiue although indeede hee cannot truely iudge of that to be truth which hee affirmeth For the first of these 2. hath not one thing in his heart and another in his mouth But the second no doubt howsoeuer it bee false or true which hee saith yet hath hee notwithstanding one thing shut vp in his breast and another thing in his tongue which euill is a propertie incident to the liar And now to come to the consideration of things which be held and maintained there is as great a difference in the matter wherein any man is deceiued or doth lie albeit that to bee deceiued is a lesse
to eschue all his deadly eleceipts except God be his guide protectour The difficultie whereof is profitable to this ende lest any man presume too much of himselfe or one man depend too much vpon another but that euerie one should repose his hope and helpe in God Which to do none of the godly certainely make any doubt but that it is our better course by much CHAP. 61. That the Church militant vpon the earth consisteth of the faithfull liuing in this world which also is redeemed by Christes blood and vnder his protection THis part of the Church therfore consisting of the Angels and powers of God shall then as it is be knowen vnto vs when wee are vnited thereunto in the laten day to dwell together in eternall felicitie Wherfore this Church which is farre distant from that by reason of her peregrmation vpon earth is the better knowen vnto vs in that wee be in the same and because also it consisteth of mortall Creatures which wee are And this Church is freed from al sinne by the blood of the Mediator who was without sinne and therefore she vseth this confident speach If God bee with vs who can bee against vs Which God spared not his onely sonne but gaue him for vs generally For Christ suffered not for Angels Howbeit whatsoeuer freedome and deliuerie from destruction mankinde receiued by his death is therefore auaileable for Angels also because hee is likewise after a sort reconciled vnto them after those differences whereof sinne was the cause between men and holy Angels as also for that the number that was impaired by the fall of the Angels was repaired by the redemption of mankind TOVCHING OVR Reconciliation and Peace with the holy Angells CHAP. 62. That all things bee restored by the blood and death of Christ and that thereby the blessed Angels and faithfull amongst men be reconciled IN like manner the holy Angels doe knowe being taught by God through the eternall contemplation of whose truth they are made happie what an infinite supply the sanctitie of that Citie exspecteth from mankinde Whereupon the Apostle saith All things are repaired in Christ which were decayed either in heauen or in earth For as touching the ruine in heauenly things all was made whole againe by Christ in as much as whatsoeuer member was waÌ„ting in heauen by the fall of the Angels was restored out of the inhabitants vpon earth And on the other side they which liue vpon the earth are restored to integritie whereas mortall creatures predestinate to eternall saluation be renewed hauing put off their auncient corruption And so by that sole sacrifice wherein the Mediator was offered vp whereof the manifold sacrifices vsed in the old lawe were but figures there was an attonement made betweene celestiall and terrestiall earthly and heauenly things or creatures Because as the same Apostle saith In him it pleased the fulnesse of the Trinitie to dwell and through him to reconcile all things to himselfe by his bloodshed vniting whatsoeuer either in heauen or vpon earth in the bond of peace CHAP. 63. That peace is the fruit of this reconciliation which peace with God is alwayes aboue our vnderstanding and that also which we haue with the good Angels is a thing whereof wee are not capable in this life although in that to come wee shall vnderstand the same THis peace passeth as it is written all vnderstanding neither can it be knowen of vs vntill wee come where it is For peace is alwayes in that place ioyntly amongst all intellectuall Creatures as also with the Creator therof Which peace passeth as is said all vnderstanding particularly ours not theirs which alwayes see the face of the Father For wee mortall Creatures notwithstanding we haue all the vnderstanding that man can haue yet do we know but in parte our sight in this world being obscurely by a glasse But when wee shall bee associates to the Angels of God Then euen as they shall we also behould those things face to face and beare as charitable an affection towards them as they do to vs because we shall loue them as much as they do vs. And so shall their loue towards vs be made knowne vnto vs because ours shall bee such and as great towards them Neither shall it then passe our vnderstanding But the peace or loue of God which is in heauen towards theÌ„ shall without all doubt exceede both theirs and our vnderstanding For by God the reasonable Creature which is blessed is made happie and not God by the Creature Which being so it followeth vpon that which hath beene said that that saying The peace of God which passeth all vnderstanding is taken in the better sense when in that hee saith all no not the vnderstanding of the holy Angells may bee exempted but onely Gods For his owne peace or loue passeth not his owne vnderstanding TOVCHING REMISsion of sinnes and Iustification CHAP. 64. That remission of sinnes is necessarie to all the godly because although many of them liue without fault in action yet not without sinne NOw when as our sinnes be pardoned then be the holy Angels reconciled vnto vs and at peace with vs. Therfore after memorie made of the Church forgiuenesse of sinnes followeth the same as it is set downe in the order of the Creede For vpon this foundation standeth the Church which is vpoÌ„ earth By this also that is not lost which was lost and found againe For set a-part the gift of Baptisme which was bestowed to redeeme originall sinne whereby that which was vitious in our first birth might bee taken away by our second birth or regeneration freeing vs also from al offences coÌ„mitted in thought word or deede which it meeteth with This great indulgencie therefore I say excepted from whence mans renouation hath his beginning and by which indulgencieâ—al guiltinesse or imputation of sinne as well originall as actuall is satisfied yet the rest of mans life after such time as hee hath vse or reason howsoeuer it excell in fruitfulnesse of good workes cannot run on his course in this world without remission of sinnes because the children of GOD so long as theyliue in the flesh haue conflict with death And albeit it is truely said of them that as many as be led by the spirit of God be the sonnes of God yet are they so prouoked by the spirit of God and as the children of God learne to become his as that also chiefly through the burthen of the bodie being corrupted euen by the weakenesse of their owne spirit and as they are the children of men are they imperfect in themselues sinnefull by reason of certaine humane motions wherin there is a difference as hath beene sufficiently said thereof For it followeth not that because euerie crime is a sinne therefore euery sinne should be a crime Wherfore we say that the life of godly men in this world wherein they liue may bee found to bee without crime but if we should say
temptation then Christ then had hee not him for his foundation in as much as hee preferred them before Christ the foundation being the first thing that is to bee layed in any building For fier whereof Paul the Apostle spake in that place ought to be taken for such a thing as thorow which both these parties which are to bee tried must passe that is to say as well as he which buildeth gold siluer pretious stones vpoÌ„ this foundation as hee which buildeth wood grasse and stubble vpon the same For after hee had deliuered this doctrine he addeth thereunto this saying The fier shall trie euerie mans worke of what sort it is If any mans worke that hee hath built vpon abide hee shall receiue wages If any mans worke burne hee shall lose but hee shall bee safe himselfe nouerthelesse yet as it were by the fier The fier therefore shall trie not one but both their works For fier is the touchstone of tribulation whereof in another place it is plainely sayd That the fornace tryeth the potters vessell and tribulation tryeth the righteous This fier while wee are in the flesh hath this effect which the Apostle spake of saying If it happeÌ„ vnto two which be faithfull the one whereof hath his minde fixed vppon celestiall things thinking how to please God that is to say building vpon Christ his foundation golde siluer and pretious stones and the other hath his thoughts vpon worldly things studying how to please his wife that is to say building vppon the same foundation wodde grasse stubble The first mans labour burneth not because hee set not his fancie vpon those things the losse wherof might grieue him But the other mans labour burneth because the losse of those things is greeuous which are possessed with pleasure and delectation Howbeit in either of these two cases forasmuch as the partie thus tried had rather lose worldly delectation then Christ and doth not forsake Christ vppon any feare to lose those transitorie things albeit it grieue him to part with them hee saueth himselfe no doubt therein and yet as it were by fier Because the griefe of the losse of things which he loued doth burne him but it doth not ouerthrowe or consume him being fortified with a foundation that is permanent and euerlasting CHAP. 69. That all this disputation of purgatorie fier is doubtfull and the fier it selfe auaileable to fewe THat such a thing may bee after this life is not incredible the matter being questionable whether it be so indeed as also that it may bee found out or concealed how diuers of the faithfull bee so much the later or sooner saued by a certaine purgatorie fier by how much the more or lesse they loue these transitorie goods beeing notwithstandinge not of that sorte of whome it is written that they shall not inherit the kingdome of God vnlesse their sinnes be forgiuen as competent petitioners I say competent meaning that they should not be barren in almes deedes Wherevnto the Scripture doth attribute so much honor as the Lord affirmeth that he will impute the fruitfulnesse therof onely to those which stand on his right hand vpbraiding them with barrennesse of such fruite which stand on his left hand When he shall say vnto the first sort Come ye blessed of my father and receiue the Kingdome of God and to the second sort Goe yee into euerlasting fier Animaduersions vpon the 69. Chap. That such a thing may be after this life is not incredible the matter being questionable whether it be so indeed c. BIshop Iewell in his apologie alleageth this place and diuers others out of Saint Augustine shewing that sometime hee saieth there is such a certain place sometime denieth not but there may be such a one sometime he doubteth sometime againe he vtterly denyeth there is any at all thinketh that men are therein deceiued by a certaine naturall good will they beare their friends departed Out of which variable assertions hee gathereth verie concludently that Saint Augustine tooke this matter of Purgatorie fier neither for an Article of the Christian faith for thereof it had not beene lawfull for him to doubt nor for any tradition of the Apostles Let no man therefore bee led by this place to beleeue any such fabulous doctrine TOVCHING ALMES DEEDES CHAP. 70. Wee may not take a libertie to sin presuming of almes deedes TRuely wee must take heede least any man do thinke that those enormious crimes the doers whereof shall not inherite the kingdome of heauen may bee dayly committed and dayly redeemed with almes deedes For our life is to be amended and God to be made propitious vnto vs for our sinnes past in regard of almes deedes and not as it were hired therunto wherby wee may purchase a libertie to sinne without punishment For God hath not giuen to anie man the raines to sin although in this worlde hee pardoneth sinnes alreadie done through his owne mercie in case there bee a neglect of conuenient satisfaction CHAP. 71. That light or small sinnes obtaine pardon at Gods hands by saying of the Lords prayer â—â—ds also that it is an almes deede if any man forgiue his brothers offence THe dayly prayer of the faithfull maketh satisfaction for dayly and small sinnes without which this life is not ledde Wherfore it properly belongeth to them to say Our father which art in heauen which are regenerated to such a father by water and the holy Ghost This prayer doth whollye procure remission of small and daylye sinnes and it blotteth out all those trespasses which the life of the faithfull wickedly spent but reformed by repentance doth forsake in case as it is truely said forgiue vs our sins because there is no want of sins in vs to be forgiuen so on the other side it be as truely and vnfainedly said as we forgiue them which trespasse against vs that is to say that that bee fulfilled which is desired Because it is almes to forgiue a man that asketh pardon Animaduersions vpon the 71. Chap. The dayly prayer of the faithful maketh satisfaction for dayly and small sinnes c. THis Chapter seemeth a little to leane vnto the doctrine of Ueniall sins But Danaeus commenting vpon this very place doth discusse and clear that doubt saying that by a figuratiue kinde of speaking that thing is attributed here to the effect of prayer which belongeth onely to the passion of Christ whose blood is the expiation and cause of remission both of light and heauy sinnes For praier is the waie and meanes directed by Christ himselfe to obteine our petitions of God saying in the seauenth of Mathew Ask and it shall be giuen you Which attribute of prayer is much like vnto the Merchant who if hee haue made a prosperous voyage or aduenture vseth to saie that he hath been enriched by that his voyage or aduenture Finally Danaeus doth cite a comparatiue speech of auntient Fathers who affirmed that great sinnes were to bee done away by
in Christ neither were regenerate by water and the holy Ghost And seeing all creatures bee vncleane whom the faith of Christ doth not purifie thereupon was that saying Purifying their harts by faith Also the Apostle saith Ther is nothing pure to them that are defiled and vnbeleeuing but euen their minde and consciences are defiled How therfore should all things be pure vnto the Pharisies though they gaue almes and were without faith Or how could they haue faith if they refused to beleeue in Christ and to be borne anewe by his spirit And yet is it true which they haue heard Giue almes and all thinges shall be made cleane vnto you CHAP. 76. That is the best almes amongst all others if any man haue compassion of his own sinnefull life to the ende hee may amend the same and please God NOw he that will giue almes according to the rule of Gods word must begin at himselfe and bestowe the same first vpon himselfe For almes is a worke of mercie that saying being agreeable to that definition Thou that seekest to please God haue pity vpō thine owne soule For this cause are we regenerate to the end wee might please God that sin worthily displeasing him where with we were infected in our first birth This is the first kind of almes which we bestow vpō ourselues in as much as we haue reclaimed our selues being sinners by the mercy of God hauing pity vpon vs acknowledging the iustice of his iudgement wherby wee were become miserable of whom the Apostle meāt saying The iudgement of one was on al to condēnation yeelding him thāks for his exceeding loue whereof he speaketh himselfe being the trumpet of his own mercy God himself cōmending his loue towards vs because whē we were sinners Christ died for vs that also we truly sentecing our miserable estate honouring Gods mercy towards vs might leade a godly and vertuous life Which iudgmēt loue of God because the Pharisies regarded not yet had they tithes of the least kind of fruits in respect of the almes which they gaue Therefore gaue they not almes beginning therwith at thēselues towards whom they should first of al haue beene mercifull in regard of which order of affectiō it is said thou shalt loue thy neighbor as thy self Whē therfore he had reproued thē because they washed themselues in the outward part were inward ly ful of rapine iniquity giuing them to vnderstād that ther was a kinde of almes first to be ministred to themselues that they ought to purifie the inward man howbeit saith he giue almes behold al things shall be pure to you afterwards to declare vnto them what he exhorted and what they neglected to do least they shuld thinke that their almes was vnknowen vnto him hee sayeth Woe bee vnto yee Pharisies as though hee should haue sayde I did exhort yee indeede to giue almes whereby all things should bee made cleane vnto you But woe bee vnto you which tythe mynte and anniseedes and euery kinde of herbe for I know these almes which yee giue whereunto I would not haue yee to thinke that mine exhortation tended But ye vtterly neglect the iudgement mercy of God by which kinde of almes ye might be purified of all inwarde pollution your bodies also made clean which yee wash outwardly For this is the meaning of all things that is to say both things inwarde and outwarde as it is written in other places Make cleane those things which be within and those things which be outward shall be also cleane But least hee should seeme to refuse these almes which are yeelded out of the fruites of the earth these things saith hee which I haue formerly mentioned ought yee to do and yet not to omit the others that is to say the tythes and the fruites of the earth CHAP. 77. This true almes which wee giue to our selues in amending our wicked liues that which we giue to others be not of our selues but of Gods gift LEt them not therfore deceiue thēselues which by the most liberall almes giuen either out of their fruites or out of their purse doe thinke to purchase impunity of themselues continuing still in the sauage crueltie of heynous offences and wickednesse of enormious crimes For they doe not onely commit these sinnes but take such delite therein as they wish alwayes to continue in the same if they could without punishment But hee that loueth iniquitie hateth his owne soule and he that hateth his own soule is not mercifull but cruell For in louing the same as concerning the world hee hateth it as touching God If therefore he would giue almes vnto himselfe whereby all things might be cleane to himselfe he should hate the same as touching the world and loue it according to God No man therefore giueth any kinde of almes but to enable himselfe to giue hee first receiueth it from him that wanteth not and therefore it is said His mercie shall pardon me TOVCHING THE varietie of sinnes CHAP. 78. That certaine things seeme little in respect of the kinde and qualitie thereof which are sinnes notwithstanding albeit reputed in the number of lesser sinnes IT resteth in the iudgement of God and not of man to determin of sins which of them be little which be great For we see that certain things were permitted by the Apostles thēselues by way of pardō as was that which venerable Paul saith vnto man and wife Defraude not one another except it be with consent for a time that ye may giue your selues to prayer againe come togither that Satan tempt you not for your incontinencie It might be thought not to be a sin for a man to haue carnall knowledge with his wife vpon any other motion then to beget children which is the good of matrimonie but for carnall pleasure that therby the weakenesse of those which cannot liue chastly might auoyd the deadly sin of fornication adulterie or any other kinde of vncleānesses too filthie to bee vttered and whereunto lust may inforce vs through the tentatîon of Sathan therfore might be thought not to be a sinne as I saide but that he addeth afterwardes This I say of fauour and not of commādement Who now denieth it to be a sinne when as the authority of the Apostle confesseth that they are to haue toleratiō which do the same It is also of the like nature where it is said Dare any of you hauing businesse with an other be in aged vnder the vniust not rather vnder the Saints And a little afterwards If then yee haue iudgement of things pertaining to this life set vp them to iudge which are least esteemed in the Church I speake it to your shame Is it so that there is not a wise man among you no not one that shall be able to iudge between his brethren But brother goeth to lawe with brother and that vnder the vnbeleeuers For there it may be thought that to haue sued one against
another were no sinne but because hee would haue his cause iudged out of the Church therfore in the prosecution of that matter he saith further Now therfore there is vtterly a fault amongst you because yee goe to lawe one with another And lest any man should excuse this sinne in this sort saying that he hath iust occasion to goe in law in suffering a wrong which hee seeketh to auoide by the sentence of such as set in place of authoritie by and by hee meeteth with such surmises and excuses saying Why rather sufferre not wrong Why rather suffer yee not barned To come to that again which the Lord speaketh saying If any man will sue thee at the law to take away thy cloake let him haue thy coat also And in another place hee sayeth Hee that taketh from thee those things which be thine doe not seek them againe Hee therefore forbad those which were his to goe to law with other men for worldly things Out of which doctrin the Apostle saith that it is sin to sue Howbeit when hee suffreth such trials of lawe to passe betweene brethren brethren being iudges but vehemently forbiddeth the same out of the Church It appeareth here what by leaue may be granted to the weak In respect whereof and of the like sins with others though lesse then these committed through offences growing out of our owne words or thoughts The Apostle Iames saying and confessing for in many thinges wee all affend It is necessarie that wee dayly and often pray vnto the Lord saying Forgiue vs our trespasses not lying in that which followeth as wee forgiue them which trespasse against vs. CHAP. 79. The scripture condemneth many thinges which men would not thinke to bee sinnes but that the word of God doth admonish vs thereof THere be certain sinnes which might be thoughtto be of no regard but that by the sciptures they are denounced to be greater then the world taketh them to bee For who would thinke that a man which calleth his brother Foole should be guiltie of hell fier but that the Trueth it selfe affirmeth as much Howbeit presently afterwardes hee giueth a salue for that sore giuing there with a precept howe to reconcile thy selfe to thy brother For by and by afterwards he saith If therfore thou dost make oblation of thy gift vnto the Altar and thy selfe there remembring that thy brother haue ought against thee c. Or who would thinke it so great a sinne to obserue daies months and yeares and times as they do which will or will not begin any thing vpon certain dayes or monenthes or in certain yeares because according to the vaine and superstitious doctrine of some times be held to be luckie or vnlucky vnlesse the feare of the Apostle made vs dreadfull of the greatnesse of this euill saying to such persons I feare lest I haue laboured in vaine amongst you CHAP. 80. Certaine sinnes againe which bee verie great and fearefull are through vse and custome helde light HEreupoÌ„ it commeth to passe that sinnes although they be great and horrible yet through a custome of committing them they are taken to bee verie small ones or nothing at all in so much as men are so farre from concealing them as it is their glorie to make them knowen memorable to the world Because as it is written The sinner is commended in the wicked desires of his owne heart and he that dot 〈…〉 ill doth therein blesse himselfe Such a kinde of sinne is called in holy scripture by the title of iniquitie and clamor according to that place of Isaâ— the Prophet â—ouching the barraine vyneyard I 〈◊〉 â—aith he that it should haue done iustice but it did iniustice and did not that which was right but that which gaue cause of clamor and exclamation Wâ—ereunto that which is said in Genesis doth agree The complaint or cry of the people of Sodom and Gomorah is increased because not onely those heinous sinnes which raigned amongst them were vnpunished but also were openly and vsually committed as though they had a warrant therein by law Euen so in these our times as many euils though not of like qualitie are growâ—n to bee as visible and common in so much as wee neither dare excommunicate any of the Laitie nor yet degrade a clergy man for the same Whereupon when I did certaine yeares past expound the Epistle to the Galatians in that place where the Apostle saith I feare lest that I haue laboured in vain amongst you I was by that occasion forced to cryâ— oâ—t Woe to those sinnes amongst men which are simply of theÌ„selues most fearefull vnto vs before wee see them in exaÌ„ple yet afterwards being vulgar and vsuall for the purgation whereof the blood of the sonne of God was shed although they become so great and heynous as they cause the kingdome of God to be viterly shut vp against theÌ„ yet are we inforced by seeing them often to tolerate them generally and by oft toleration to become sinners also our selues in many of them But would to God O Lord wee were not transgressors our selues in all those sinnes which we cannot restraine in others But now wil I weigh my words whether the vehemencie of my griefe hath drawen me to say something that may bring me into question CHAP. 81. There be two causes of sinne that is to say ignorance and weakenesse or frailtie as he calleth it or rather obstinacie Of the first which is ignorance we are called sinners of the other called weakenesse or obstinacie wee are said to be trangressors I will now or in this place affirme that which no doubt I haue often deliuered in other places of my workes that wee sinne two wayes As either in not seeing what we should do or else in omitting to doe that which we see ought to be done Of which two sorts of sinning the first is imputed to the euill of ignorance the second to the euill of weakenesse or frailtie of our nature Against which euils we ought indeede to striue howbeit we are no doubt subdued vanquished except the grace of God do assist vs that we do not onely see what we ought to do but also through the recouerie of our affection lost our delite in righteousnesse may ouercome the delites of those things wherin wittingly and seeingly wee sinne either by desiring to haue them or fearing to lose them whereby wee are not onely sinners which wee were before when wee sinned through ignorance but also transgressors of the law in as much as we do not that which we knowe we ought to doe or doe that which wee knowe wee ought not to doe Wherefore if wee haue sinned wee not onely say for remission of our sinnes Forgine vs our trespasses as wee forgiue them that trespasse against vs But also further for our assistance and helpe lest wee should fall into sinne wee say in that respect Lead vs not into temptation Hee being therefore to bee prayed vnto of whom it
our Lord redeemer haue to be saued thrughout al nations and therfore doth whatsoeuer he will because the desire on will of the omnipotent cannot bee friuolous or vaine For the Apostle hereupon willed prayers and intercessions to bee made for al meÌ„ but specially for kings and such as were in higâ—e place of calling who by reaso of honor secular pride might be thought to despise the humilitie of Christian faith For it is good in the sight of God our sauiour that is that wepray for such adding presently or forth with thereupon to preuent desperation Because hee would haue all men to bee saued and to come to the knowledge of saluation For God thought it good that by the mediation of the humble and poore hee might vouchsafe saluation vpon the high and rich which thing wee see performed accordingly The like manner of speach the Lord doth also vse in his Gospel wher he saith vnto the Pharisees Yee tâ—â—he mynteâ— â—uâ— and oueriâ— pâ—ttâ— hearbe Neither yet did the Pharisees take tythes of all other kinds whatsoeuer or all the poâ—hearbes of all strangers throughout the world As therefore in this place euerie pothearbe is taken for euery kinde of pothearb so in the other place where all men be named we may vnderstand all sorts of men And it may be taken in any other sense whatsouer so as wee be not inforced to beleeue that Almighty God would haue had any thing done which was not done who without all ambiguitie if he did both in heauen and vpon earth all thinges which hee would as the scripture reporteth of him then without all doubt whatsoeuer he did not he would not do it TOVCHING GODS Foreknowledge CHAP. 104. That the first man had not sinned if God had foreknowen that hee should not haue sinned For the foreknowledge of God cannot erre or be deceiued WHerfore also God would haue preserued man in that state and happinesse where in he was first made and in conuenient time after he had had children haue brought him without mortalitie or death vnto greater blessinges where hee should neither haue sinned actually nor had any will to haue sinned if God had foreknowen that he should haue had constaÌ„cie of will to haue remained without sinne as hee was first of all made But because hee did foreknowe that he would abuse his free will that is to say that hee would commit sinne he did the rather prepare his will thereunto that hee might doe good by that euill which man should do and so the good will of the omnipotent should not be made frustrate by the euill will of man but rather be fulfilled CHAP. 105. That both the conditions of man were well ordained of God as well the first wherein hee was subiect to sinne as the last wherein hee could noe longer sinne IT was necessarie that man should be made in that sort at the first as that hee had power both to do well and ill though afterwardes such shall bee his estate as that hee cannot will that which is euill and yet notwithstanding shall hee not bee without free will which shall bee of greater libertie and freedome because it cannot at all be subiect vnto sinne For there is no man that will blame that will or deny it to be a will or a freewil whereby we so desire to be happie as that not onely wee doe not will that which may make vs miserable but our will is so settled that wee cannot will any such thing Therefore as in this life our soule retaineth a propertie of not willing infelâ—â—tie so in the life to come it willeth not any iniquitie or sinne Howbeit order in this case was not to be pretermitted wherein God would shewe how good a blessing it was to bee a reasonable creature though subiect to sinne albeit it were better he could not sinne at all euen as it was a lesser immortalitie though yet in immortalitie wherein hee might haue dyed although that other shal be greater wherin it shall not be possible for him to die at all TOVCHING MANS Will CHAP. 106. Mans will at this day is a seruaÌ„t to sinne and is not freed from that thraldom but by the grace and mercie of God The first will of man before hee fell by sinne was free howbeit it could not retaine originall righteousnesse without the helpe of God MAns nature lost originall righteousnesse by free will being now made capable thereof through grace which if he had not sinned he had by merite or desert albeit euen in his first estate he could not haue done anything that was meritorious without grace Because albeit free will was the onely cause of sinne yet was not free will of power to retaine righteousnesse without the help of God by the participation of his vnchangeable goodnesse For as it is in the power of man to dye when hee will for there is no man but may kill himselfe by forbearing to eate to speake of no other thing yet mans will is not enough to maintaine life in man if the helpe of meates and other preseruatiues bee wanting Euen so man being in paradise had power by his will to worke his owne destruction by forsaking righteousnes But for him to haue liued in righteousnes his wil vvas insufficient vnles God who made him had giuen him assistance Howbeit after his fall the mercy of God is of greater efficacie in as much as free-will it selfe was to be freed from bondage being subiect to the power of sinne and death Neither doth it obtaine freedome solie by it selfe but by the onely grace of God apprehended by â—aith in Christ whereby the will of man as it is written is prepared by the Lord and wee made capaple of other gifts of God bringing vs to the reward which is reposed for vs in in heauen CHAP. 107. Man sinned through free wil therefore death was his reward and deseruedly inflicted vpon him But life euerlasting was from the beginning that is to say freely bestowed both vpon the first man and also vpon vs by Gods mercy VVHereupon the Apostle calleth life euerlasting which is the reward of good works the mercie of God For saith he death is the reward of sinne and the mercie of God is euerlasting life in Christ Iesu our Lord. Reward for militarie seruice is a matter of debt and not of gift And therfore hee said that death was the reward of sinne thereby to demonstrate vnto vs that death was not vnworthyly inflicted but was a debt and due recompence But mercy or grace except it come freely is not mercie or grace indeede Wee are therefore to learne hereby that the good workes in man be the very gifts of God which good workes being rewarded with eternall life what is reÌ„dred in this case but grace for grace Man therfore was in such sort created righteous that hee might haue continued in that righteousnesse though not without diuine helpe and assistance and might leaue it and depart from it
such as bee baptized and dead they become actions of thankes-giuing for such as were exceeding good and peace offrings for such as were not exceeding euill albeit for such as bee exceeding euil these helpes preuail not at al after they are dead howsoeuer they which be liuing do take comfort thereby And to whom soeuer these things shall bee auaileable they bee either auaileable to the full remission of their sinnes or else that thereby their damnation may be the more easie and tolerable Animaduersions vpon the 110. Chapter How far forth the godly workes of the liuing doe releeue the dead Neither is it to be denyed that the soules of the dead c. SAint Augustines greatest blemish in all this booke is contained in this Chapter as Danaeus saith this error of his growing out of the doctrine of Purgatorie which of a little sparke grewe to a great fier the opinion of that time being that the soules of men being not reprobats were after death releeued and purged from their sinnes by the charitable prayers of the godly that liued Which opinion was rather destroyed then founded out of the word of God Howbeit hereupon afterwardes grewe praiers for the dead Masses Anniuersaries and indulgences the cause thereof being imputed to a booke which Augustine did write touching the care that was to bee had of the dead the same being â—reduced by the fauâ—tors of that error of praying for the dead that his book being writteÌ„ to those onely and chiefly who were desirous to knowe whether it were auaileable to a christian after death that his body should be buried apud sanctialâ—cuâ—us memoriam his meaning therein being corrupted by other mens interpretations And howsoeuer hee thinketh in this Chapter yet Augustine was not permanent in that opinion For he writeth in other places That there can bee no helpe of mercy performed by the â—ust to the soules of the deceased although the godly were neuer so much inclined to mercy in that case because the sentence of GOD is immu 〈…〉 being alreadie pronounced of them at their death For saith hee in an other place Gods iudgement hangeth not in suspence touching the soules of the dead but is instantly giuen and certainely set downe Because as hee affirmeth as euery man dyeth so is hee iudged of God neither can Gods sentence be altered corrected or diminished Seeing therefore Augustine is not constant herein himselfe wee ought not to bee mooued by his assertion because it wanteth the true leuain of Gods word and assurance or warrant of faith Danoeus moreouer affirmeth that in the celebration of the Lords supper at the first there was a commemoration of the dead Martyrs of God who dyed memorablie and triumphantly for the name of CHRIST to incourage others to bee resolute and constant in the profess on of the Gospell Afterwards in time the memorie of them beganne to be celebrated in that 〈◊〉 of the L. supper which were no martyrs at all but dying desired that they might bee remembred in the celebration of the same And so at length euery one that was baptized was remembred therein as Austin writeth in this place wher he calleth the Lords supper a sacrifice because as hee saith in his 10. booke De ciuitate Dei and 20. Chapter It is the Sacrament of the sacrifice of Christ For it is the commemoration of Christ his death and our thansgiuing for so great a benefit at Gods hand Anselmus also saith that which men call a sacrafice is a signe of the true sacrifice In which sense the auncient writers called the Lords Supper a Sacrifice not because Christ himself should again be offered vp by any mortall Creature This appellation therfore doth nothing at all releeue either the Papists or their Masse Besides it appeareth in many of Saint Augustines writings what hee calleth a Sacrifice that is to say either workes of mercy towards our selues or towards our neighbours which bee rendred vnto God as also the prayses celebration of Gods name In other places of scripture and of his owne workes hee sheweth by what reason euerie Christian is a Prâ—est The frequent deuotions vsed in the Church is the principall reason mouing Saint Augustine to thinke the soules of the godly deceased to bee releeued by the almes and prayers of the liuing because they began to be commonly and vsually performed in the Church for the dead Howbeit M. Caluin asketh how or by what warrant out of Gods word or example men dare do this Against whom if it bee replyed that in the 2. Maccabees 23. v. 44. it is written That it is godly to pray for the dead I aunswere that the excuse of the author is to be read appearing in the 15. Chapter From thenceforth it is not said that Iudas did sacrifice for the dead And these words Pium est ergo it is godly therefore be contained in the glosse and are no part of the text The ancient writers vsed fower reasons or arguments chiefely to make them beleeue that these things were truely obserued in the Church for the dead The first was drawen from that which Luke doth write touching Lazarus and the rich glutton To which I aunswere that that whole storie or narration was but a parable and if any the like reason be collected from that place for reliefe of mens soules by the liuing after death I may as well gather out of the same that soules haue teeth a tongue and an hand Augustine himselfe affirming that this argument is weake and noddeth The second argument is this Why say they doe men that dye make wills if they can receiue no helpe or reliefe by the liuing This matter is aunswered againe by Augustine writing vppon the hundred and eighâ—th Psalme Because there is saith hee a naturall care of posteritie ingrafted in all the godly while they liue vsing no wayes the crewell and profane speach of Nero saying When I am dead Let there be a confusion of heauen and earth The thirde argument is this why say they shuld the soules of the godly being dead appeare vnto the liuing if they felt not an effect of the workes of the liuing or that the liuing againe had none affinitie with them or did not belong vnto them I aunswere to this that the soules themselues are not sent but that these visions if GOD will so haue them appeare are presented vnto them by the dispensation of his prouidence for the comfort of the godly and terrour of the wicked being done by the operation of Angels and sometimes also by the power of Satan And where Augustine saith in his booke De cura pro mortuis cap. 15. that certaine which were dead we set vnto those which were liuing namely Samuel And on the contrarie amongst the liuing Paule was taken vp to Paradise I say plainely saith hee that this reason is weake and reeleth Their fourth and last reason is this The godly be taken out of this world before those euils which God meant to
yet righteousnes in regard of vs but in respect of himselfe like as he gaue demonstration that he was sinne not of his owne nature but of ours not in himselfe but in respect of vs put vpon him in the similitude of sinnefull flesh wherein he suffered and was crucified That although there dwell no sinne in him yet should hee after a sort die vnto sinne in that death which hee suffered of the flesh wherein there was a resemblaÌ„ce of sin And for that hee was not an ancient transgressor with Adam hee doth by his new resurrection declare or prefigure our restitution to life from that olde death wherein wee were dead through sinne CHAP. 42. That our death and resurrection by Christ is sealed in the sacrament of Baptisme THis is that great sacrament of Baptisme which is celebrated in vs to the ende that all they which be capable of grace are made dead vnto sinne because his flesh beeing the similitude of sinne suffered the death and so shall they also be renewed in their liues by baptisme euen as Christ was raised from death to life out of the sepulchre of whatsoeuer age they shall happen to bee at the time of their baptisme CHAP. 43. That all sinnes as well of infants as olde men which be baptized be washed away in baptisme AS no man therefore from the new borne babe to the most aged creature is to be excluded from baptisme so is none again which dieth not vnto sinne through baptisme Howbeit infants doe onely die vnto originall sinne and they which bee olde doe die vnto all such sinnes as by euill life they haue added to originall sinne deriued from Adam in their natiuitie TOVCHING ORIGInall and actuall sinne CHAP. 44. Vnder the name of that word Sin in the singular number many sinnes be many times included and so againe vnder the appellation of many sinnes one particular sinne is comprehended THey be therefore most commonly said to bee dead vnto sinne when as yet without all question they be dead to many nay to all manner of sins which they haue particularly committed either in thought word or deed Because the singular number doth most commonly imply the plurall As for example it is said of that verse of Virgil touching the horse of wood broght into Troy Vterumque armato milite complent With Souldier arm'd they fill'd his belly full Albeit the same was repleate with many souldiers And in the Booke of Numbers it is written Beseech therefore the Lord that he will take from vs the Serpent he saith not the Serpents wherewith the people were afflicted meaning by one infinit serpents like vnto that one And so on the other side is that one originall sinne included in the plurall number when wee say that infants be baptized to the remission of sinnes and not to the remission of sinne wherein the speech is inuerted or contrarily vsed as whereby the singular number is signified by the plurall Like as it is spoken at Herod in the Gospel when he was dead they are dead which sought the life of the childe It was not said he is dead So likewise in Exodus they made said he vnto themselues golden gods whereas indeed they made but one calfe alone whereof it is spoken O Israel these bee thy gods which brought thee out of the land of Egypt In which place the plurall is put for the singular CHAP. 45. That in the first sinne of man which is called Originall there be diuers kindes of sinne included and not one alone HOwbeit in that one sinne which by one man entred into the world and passed thorough all mankind for which also infants be baptized many sinnes may be vnderstood if the same were seuered and diuided as it were into his members For pride is there also to bee found because man loued rather to bee subiect to himselfe than to the will of God Sacriledge also is to be ascribed vnto man because he beleeued not And homicide also because hee threw humselfe downe vnto death As also spirituall fornication because the integritie of mans will was corrupted by the perswasion of the serpent And likewise theft because hee did eate of the forbidden meate Auarice also because hee desired more thaÌ„ might haue contented him And so of any sin besides which vpon more diligent examination may be found or gathered out of this actuall or committed sinne CHAP. 46. That infants be not onely guiltie of the sinnes of their gift father's that is to say Adam and Eue but of their owne and the sinnes of their immediate parents added to originall sinne That therefore regeneration is necessarie for them because that generation or of 〈…〉 is 〈◊〉 IT is also not impropably said that ininfants stand-found for their fathers faults not onely of the first parents Adam Eue but also of their owne fathers from whom they did naturally descend For that text of holy scripture where it is said I will lay the sinnes of the fathers vpon the children doth make them liable to that 〈◊〉 alwaies before such time as by regeneration they beginne to haue aâ— neerest in the new TestameÌ„t which Testament was prophesied in the saying of Ezechiel that children should not beare the burthen of their fathers iniquities Neither yet that that Proverbe should bee more vsed in Israel affirming the fathers haue eaten sower grapes and the childrens â—ecth were set on edge Euery one therfore is to be borne anew whether he may be freed from that sinne wherein he was borne For the sinnes which hee afterwards committed by euill life may be salued by repentaÌ„ce whereof we haue visible examples after baptisme By which reason recreation was ordained for none other couÌ„sel but because our generation is vicious insomuch as the man which is borne in pure wedlooke may say I am conceived in iniquities and my mother hath borne 〈◊〉 with my sinne while I was 〈◊〉 wombe In which place hee hath not say I was conceiued in iniquitie and sinne which hee might very well haue said but hee had rather say in iniquities and sinns because both in that one sinne which hath infected all mankinde and is so great as thereby the whole nature of man was consequently changed made subiect vnto death as I haue formerly maintained by reason Many other be included and other also committed by parents which albeit they cannot alter or confound nature as originall sin doth yet do they by imputation make the childreÌ„ answerable for the same except the free mercy grace of God do helpe to make satisfaction CHAP. 47. It is a matter left vncertaine whether all the sinnes of forefathers as well actuall as originall be extended to posteritie and to how many descents they be conuaied BVt now as touching the sins of the Parents wherein from Adam to euery mans own father beeing their progenetors euery child doth succeed his father It is a disputable questioÌ„ that not without cause whether the childe that is borne shall be