beeing said to be a nature that is polluted and euil but that which is good is also euill and that coÌ„uertibly it cannot be euill which is not likewise good Because all which is called by the name of nature is good neither should any thing become euill if the thing it selfe which is euill had not an essence nature or being There can therefore bee none euill if there be no good Which assertion though it may seeme absurd yet the coherence of this argument doth as it were without euasion driue vs to this conclusion And we must take heed lest we stumble vpon that saying of the Prophet where we reade Woe be vnto them which say that good is euill and that euill is good who say that sweet is sower and sower sweet who call darkenesse light and light darkenesse But yet God doth say that an euill man out of the treasure of his owne heart doth bring forth euils Now what is an euill man but an euill nature because maÌ„ is that which we call nature And if man bee in some measure good or a kind of good because hee is nature what other thing is an euil man but an euill good Howbeit when wee separate and distinguish these two properties wee doe also find that he is not therfore euill because he is a man nor therefore good because hee is sinfull but good in as much as he is a man and euill because he is a sinner Whosoeuer therefore affirmeth that man as he is man is euill or saith that that which is called good is euil he incurreth the seÌ„tece of the Prophet saying Woe vnto theÌ„ which say that good is euill For he doth depraue the work of God which is maÌ„ coÌ„mendeth the fault of man which is sinne For all nature although it is vitious is good in as much as it is nature euill in as much as it is polluted and corrupted CHAP. 14. Good and euill which be in themselues repugnant may contrary to the rules of Logicke stand together and be in one and the selfe same thing yea and euill may spring out of that which is good WHerefore in these contraries which be called good and euill that rule of Logicke faileth affirming that two cotraries cannot stand together in any one thing For there is no firmament clowdy and cleere at one instant no meat or drinke sweet and sower together no mans body white and blacke in one the selfe same place no beauty deformity in one face at once Which thing is obserued in many and almost in all contraries that they cannot be in any one thing together Now seeing no man doubteth that good euill be contraries so may they not onely be together but also euils cannot simply be without good things or but in things which be good although on the contrary things which be good may bee without euils For a man or an angel may bee not vnrighteous because vnrighteousnes cannot be in any but either in a man or in an angel And these two contraries be so combined as if ther were not good wherein euill might dwell euill should haue no beeing at all Because corruption should not haue any subiect not onely where to abide but also from whence it may spring and haue a beginning except there were something that might be corrupted For if good were not neither should there be corruptioÌ„ which is none other thing than a banishmeÌ„t of that which is good Euils therfore take their roote froÌ„ goodnesses and bee not at all but in things that be good neither hath any nature of euil any other foudatioÌ„ For if it should consist of it selfe no doubt it should be good as it is a nature and beeing an vncorrupted nature should becom either a notable good or else could not possibly bee a nature subiect to corruption except it were also good in some measure and that good in like sort blemished with corruption CHAP. 15. He doth meete with a double obiection the one drawne from the words of Christ the other from the obseruation of nature it selfe NOw when we say that euils doe spring originally from things that be good let it not be taken to be repugnant to the saying of Christ affirming that a good tree cannot bring forth euill fruits for as it is truely said a Grape cannot be gathered from thornes because a grape cannot spring out of them And so by the selfe same reason as an euill tree cannot yield good fruits no more can an euill wil or disposition yield good workes Howbeit good ground may as wee see beare both grapes and also thornes In like maner from the nature of man which is good may spring both a will that is good and a will that is badde Neither hath that will which is euill and vitious any other roote originally but from the good nature of an angell or of a man Which thing Christ himselfe in that place where he speaketh of a tree and fruits most plainely sheweth For he saith Either make the tree good and the fruit thereof good or make the tree had and the fruit bad Giuing vs therby a sufficient caueat or example that euill fruits grow not of a good tree nor good of an euil and yet both these trees may grow in that ground to which â—e directed his speech CHAP. 16. How farre forth the knowledge of naturall things is necessarie for vs to the obtaining of true felicitie WHich matters standing thus as they doe although that verse of Viâ—gill doth like vs very well saying Right happy doe I coâ—nt that man Of things the reasons giue that can Yet doe we not think it enough and sufficient for the attainment of felicitie to know the causes of the wonderfull corporall motions of the world namely the motions of the planets and the reuolutions of the celestiall globes and spheres which causes lie hidden in the inscrutable bowels of nature namely What makes the earth to quake What swels the Ocean maine Where of the bowels beeing broke Do fall into their ioynts again With many other things of like nature but rather we ought to search out the causes of good euill and that also so farre-forth as it is in mans power and facultie in this life beeing full of errors and miseries For we are to direct our course to that marke of felicity where no miserie shal afflict vs nor any error intrappe vs. For if the causes of corporall motions were so needfull for our instruction then ought there none to bee preferred before the reasons of the health of our own bodies Wherein beeing ignorant our selues seeing wee seeke vnto Physicians to knowe the same who then doth not see a reason how patiently to content himselfe with his owne blindenesse and ignorance in that which to mortal creatures is vnseene as touching the secrets of heauen and earth TOVCHING ERROR and lying CHAP. 17. Here he meeteth with with an obiection teaching vs that neither euery one which is ignorat
And those inuisible things concerning our saluation bee most true and certaine though they be vnseene which if they be not beleeued it is impossible to come to euerlasting life which is not otherwise but eternall I know not therefore whether we may say as they say who bee so farre from thinking that they shall liue for euer as they know not whether they do liue while they be in this world wherein they doe plead ignorance although it bee a thing which they cannot but know For there is no man admitted in reason to say that hee knoweth not whether hee liueth or not because if hee bee not a liuing creature hee hath no sense or vnderstanding at all because not onely to know but also not to know be properties incident onely to the liuing Howebeit in denying that they doe liue they would seeme to preuent error when as in very deede by that matter of error they are coÌ„uinced as by a consequence that they beleeue hee cannot erre which liueth not As therefore it is not onely true but also very certaine that wee liue so likewise bee many things true and very certaine whereof for vs to giue allowance and approbation God forbid but that it should bee rather accounted wisdom than madnesse in vs. CHAP. 21. Although to erre is not alwaies a sinne yet is it a perpetuall effect and note of mans infirmity and wretchednes IN certaine things therefore it is not materiall to saluation whether they bee beleeued or not as whether they be belieued indeed or reputed â—o to be or els be deemed false In which things to be deceiued that is to say to mistake or take one for another is not to bee adiudged a sin or if it be it is the least lightest sin Finally let it be of what quality soeuer it is no part of that way which bringeth vs to God which way is faith in Christ working by loue and charitie Out of this way were not those parents misled in that acceptable error and mistaking of their twinnes Neither did the Apostle Peter wander out of this path when as supposing he sawe a vision he tooke one thing for another in such sort as through the shadow of those bodies wherin he thought he was he did not know the true bodies wherein he walked vntil such time as the angel parted from him by whom hee was seâ— at libertie being a prisoner Neither did Iacob the Patriarke waÌ„der out of this way in supposing that his son was sâ—aine by a wild beast when as he was yet liuing In these and such like falsities we be deceiued without shipwrack of our â—aith in God and goe also amisse althogh we leaue not the way which leadeth vs vnto him Which errors or mistakings although they bee no sins yet are they to bee accounted in the number of the euils of this life which is so prone to vanity as in this world vntruths bee entertained for trueths trueths discarded for lies and things vncertaine retained for certaine For although these things be set apart from that faith which bringeth vs to the true vndoubted and eternall felilicitie yet be they not separated from that miserie wherein we liue beeing in the flesh For we shall in no sort be deceiued either in any sense of the mind or body if we were once inuested in that perfect state of felicity CHAP. 22. That euery lie is a sinne yea euen that which is called an officious lie that is to say a lie made for the safetie of another albeit it is not so hainous as that lie which is made with an intent to doe hurt MOreouer euery lie is therefore said to be a sinne because euery man not onely when himselfe knoweth what is true but also if at any time hee erre and is deceiued as a man ought to speake as he thinketh in his heart whether it bee the truth indeed or a reputed veritie and yet not the same For euery one that lieth in any thing which his conscience telleth him to bee otherwise that man speaketh with a will to deceiue Words therefore were deuised not as meanes for men to beguile one another but whereby they might open their thoughts each to other To make therefore wordes the instruments of deceipt beeing not ordained to that ende is a sinne Neither is any kinde of lie not to bee deemed a sinne for that wee may thereby perhaps pleasure one another For we may happily do good to some by stealing from others as in case the poore man to whom that is openly giuen which we haue stolne â—eele benefit thereby and the rich man whom we haue priuily robbed feeleth not the losse hee hath sustained Let therefore no man hold that such a theft is not a sinne Wee may in like manner by committing adulterie make shewe of a good turne done vnto her who beeing in case to die for loue if a man doe not coÌ„sent to her desire howsoeuer shee may be purged by repentance if shee happen afterwards to recouer and liue Neither by that reason shall any such sinne bee denied to bee adulterie For if chastitie doeth please vs in the strict obseruation thereof what doeth then that word truth I pray you imply that chastitie should not be broken by fornication beeing done for the good of another and that truth on the contrary should bee violated by lying in respect of any like sequel of profit to others A lie therefore cannot at any time deserue praise or allowance although wee lie sometimes for other mens safetie It is therefore a sinne although a veniall sinne beeing on the one side excusable by reason of our affection to doe good condemned on the other side because it is fraudulent For it cannot be denied but that men doe greatly further other mens profit and good who do not lie but for the preseruation of some other body Howbeit in that their actioÌ„ their kindnes and affection and not the fraude or deceipt vsed therein is vnworthily commended in respect of the fact or else is recompenced in this world which to bee remitted and pardoned is sufficient and enough although also it bee not made common especially to the heirs of the new Testament to whom it is said Let yea yea no no bee in your mouthes For whatsoeuer is beyond the limitation therof proceedeth from the motion of euil In respect of which euil neuer ceasing to vndermine vs while wee liue in the flesh the co-heires of Christ doe therefore vse this saying Forgiue vs our trespasses OF THE CAVSES OF good and euill CHAP. 23. The chiefe and onely cause of good is Gods goodnesse defection or falling from God beeing also the originall cause of euill THese matters therefore beeing thus handled according to that brruâ—tie whereunto I am tied forsomuch also as the causes of good and euill are to bee vnderstood and learned as also our selues so farre forth instructed touching the way it selfe as may suffice to lead vs to that kingdome where
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
sinne doe infants die by regeneration but to that which they conceiued in their birth and generation By which reason that which followeth doeth belong also vnto infants where it is said Wee are buried with him by baptisme into his death that 〈◊〉 Christ chose from the dead by the glory of the f 〈…〉 n so wee should walke in newnesse of 〈◊〉 For if we be fellow plants in the resemblance of his death euen so should we bee in the like cale of his resurrection beeing assured thereof because the old man in 〈…〉 with Christ that the bo 〈…〉 sinne might be extinguished whereby wee might bee no longer the setâ—â—ts of sinne For hee that dead is iustified from sinne or 〈◊〉 no sinne And in case wee 〈◊〉 with Christ we beleeue we 〈◊〉 also liue with him beeing assulred thereof because Christ rising from death doeth not now die for euer and that death also had no further power ouer him For in that he died to sinne hee died but once and in that he liueth hee liueth vnto God In like manner thinke you that you are dead to sinne and yet liuing to God in Christ Iesus Out of this doctrine he began to proue that wee ought not to persist in sinne that grace might abound saying If wee bee dead to sinne how shall we liue in it And to shew that we are dead to sinne he addeth saying Doe yee not know that whosoeuer we be which be baptized in Christ Iesu we be baptized in his death He therefore concluded that place as hee began for in such sord he specifieth the death of Christ that he pronounceth Christ died vnto sinne And to what other sinne did he 〈◊〉 but to sinne of the flesh wherein 〈◊〉 as no sinne but a similitude onely or 〈◊〉 and therfore he calleth it by the name of sinne Hee saith therefore vnto those which be baptized in Christ death wherein not onely men but also infants me baptized for also we yowe that is to son 〈◊〉 Christ so 〈◊〉 also to thinke than yee art dead vnto sinne liuing also vnto God in Christ Iesu CHAP. 53. That the crucifying of Christ his buriall resurrection ascension into heauen and sitting at the right hand of his father doe demonstrate what the life of a Christian ought to bee in this world WHat soeuer therefore was actually performed in the crucifying of Christ in his buriall resurrection the third day ascension into heauen and sitting at the right hand of his father was done to that ende that the life of a Christian acted vpon this terrestriall stage should resemble these actions of Christ which were not mystically performed onely by relation but actually indeede suffered For as touching his crosse it is saide to those which will follow him therein They which be Christs haue crucified their flesh with their sins concupiscences And as touching his buriall it is said Wee are also buried with Christ by Baptisme into his death Also concerning his resurrection That as Christ did rise againe from the dead by the glory of his father euen so wee should liue in newenesse of life And as touching his ascension into heauen and sitting at the right hand of his father If ye be risen againe with Christ seeke those things which bee aboue where Christ is sitting on the right hand of God Seeke after celestiall things and not terrestriall For ye are already dead and your life laid vp with Christ in God TOVCHING THE last day of Iudgement CHAP. 54. That article touching the second comming of Christ and the day of iudgement concerneth euerlasting life and saluation NOw as touching that part of our Creede which concerneth Christ inasmuch as hee is to come downe from heauen to iudge both the quicke the dead that matter is not pertinent to our life in this world because it was no part of his actions formerly done but of things to be performed in the ende of the world For it doth concerne vs so â—arre as it agreeth with that saying vsed by the Apostle afterwards When Christ your life shall appeare then shall ye also appeare with him in glory CHAP. 55. The signification of these wordes Liuing and Dead CHrists Comming to iudge the quicke and dead may be taken two waies as namely whether we will vnderstand the liuing to be those whom his second comming shall find in this world not then dead but still liuing in the flesh As also that the dead signifie those which either are dead or shall die before his comming or els that the righteous are those liuing and the vnrighteous those dead because the vnrighteous shall also be iudged For sometimes Gods iudgements are taken in y â— worst sense Whereupon it is said Because they haue liued wickedly they shall rise to their condemnation And sometimes againe it is taken in good part according to that saying Saue me O God for thy names sake and iudge me in thy strength For through that iudgement of God there is a separation of the good from the euill that the good being to be diuided from the euil and the destruction incident to theÌ„ may bee selected to sit at the right hand of God For which cause Dauid cryed out Giue sentence with me O God and in the same vers to expound himself he saith and defend my cause against the vngodly people TOVCHING THE Holy Ghost and the Church CHAP. 56. That the Trinitie might be compleat that article in the Creede is added touching the H. ghost after which consequently in a most conuenâ—ent order is remembred the Church because that is the Temple and house of the Trinitie that is to say of the Father the Sonne and the holy Ghost NOw that wee haue spoken of Iesus Christ the onely sonne of God our Lord and Sauiour as it is briefly laide down in our Creede Wee are consequently so to beleeue in the holy Ghost that thereby the Trinitie may be complete which is God Afterwardes the holy Church is to bee spoken of Whereby we are to vnderstand that the reasonable Creature being a Citizen of that free Citie Ierusalem after commemoration of the Creator which is the eternall Trinitie should bee put downe Because whatsoeuer hath beene said of the manâ— Christ doth appertaine to the vnitie of the person of the onely begotten Therefore to follow the direct rule of the Creede it requireth that the Trinitie may haue a Church as an inhabitant his house God his Temple and the builder his owne Citie All which laied together is in this place to be vnderstood not onely of that part which wandreth in this world from the Sunne rising till the setting of the same praysing the name of the Lord as also after this worldly peregrination is finished which singeth that newe song mentioned in the Apocalips But also is meant of that Church which sithence the fabrication thereof cleaued alwayes vnto God and neuer felt the punishment of her falling from God This part consisting of the holy Angels
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
yet the first death whereby the soule is compelled to forsake his body nor the second death whereby the soule is not suffred to depart out of the body that shall bee punished should euer haue happened to man if no man had sinned And truely the punishment of such persons shall be most easie who besides the guilt of originall sinne haue not added more thereunto of themselues and amongst those additionall sinnes euerie mans damnation shall be the more tolerable by how much the lesse hee hath sinned in the first life TOVCHING ETERnall life CHAP. 94. That the blessed in the state of eternall life which by Gods mercie they shall obtaine shall most fully perceiue the force of Gods grace WHen the reprobate of Angells and men shall remaine and haue their being in the place of euerlasting punishment then shal the blessed more sensibly feele and vnderstand what the fauour and grace of God hath voutsafed vpon them Then shall appeare in the euidence of things themselues that which is written in the Psalmes To thee O Lord shall I sing mercie and iudgement Because no man is deliuered from euerlasting destruction but by a mercie not due vnto vs by any specialtie of debt nor any againe condemned to eternall death but by a iudgement duely inflicted vpon him CHAP. 95. In the life eternall wee shall knowe why rather they then the other were the chosen of God AT that day it shall bee reuealed which now is concealed as touching the two infants whereof the one through the mercie of God was to bee chosen the other in his secret iudgement to bee refused in which iudgement hee that shall bee elected shall vnderstand what in iustice was due vnto him vnlesse mercy had holpen him why he rather then the other was elected wheÌ„ the cause was alike to both Why miracles or strange works were not done amongst some which if they had beene done such persons should haue repented and yet were done amongst those concerning whom God did know that they would not beleeue For the Lord doth plainely affirme Woe to thee Corazin Wo to thee Bethsaida for if in Tyre and Sidon those great workes had been done which were doâ—e amongst you they had long sithence repented in sacke-cloath and ashes Neither therefore would not God vniustly haue them to bee saued when as they might haue beene saued if they woulde Then shall that appeare in the clearest light of wisedome which the godly in this world doe apprehend by faith That is to say howe certaine immutable and most effectuall the will of God is how much he can do and yet will not and that he willeth not that thing which he cannot performe as also how truely it is sung in the Psalme Our God which is in heauen aboue hath done all things in heauen earth which hee would Which assertion is not true if hee would haue had somthings yet did theÌ„ not and which had been more derogatorie did not therfore accomplish it by reason the wil of man did hinder the performance of that which the omnipotent would haue done And therfore there is not any thing acted vnlesse the omnipotent would haue it so either in suffering it to be done or effecting it himselfe TOVCHING GODS Omnipotencie CHAP. 96. That God is said to be omnipotent because all thinges that bee are by his wil or permission neither can hee bee crossed by any creature NEither ought wee to doubt that God doth well in suffering of euills whatsoeuer to bee done For his permission thereof is not without a iust iudgement And no doubt but that euerie thing is good which is iust Although therefore these thinges which be euill in that they are euill cannot be also good yet is it good that there be not onely good but euill actions also For if this were not good that there should be also euils the Almightie who is good would not by any meanes suffer the same To which Almightie as it is no doubt easie to doe what hee will so is it as easie for him not to permitte that which hee will not haue done Which vnlesse wee doe beleeue it shaketh the verie foundation and beginning of the confession of our faith whereby wee doe confesse that we do beleeue in God the father almightie Neither is he truely called omnipotent for any other cause but because he can doe whatsoeuer hee will Neither is the will of the Almightie interrupted by the will of any creature TOVCHING GRACE and Predestination of the Saints CHAP. 97. The question is whether certaine things which God would haue done may bee crossed by men that they cannot take effect WHeÌ„refore wee are to consider how it is said of God in that which the Apostle most truely affirmed Forasmuch as God would that al should be saued For seeing not all but the most part or greater number is not saued it seemeth therefore that that which God wold haue done is not done mans will forsooth resisting Gods will For when the cause is examined why all bee not saued it is wont to be aunswered because they themselues will not haue it so Which saying cannot bee extended to infants in whom ther is no power to will or nill For that which infants do by instinct of nature if the same were ascribed to their wil when in baptisme they resist and shrinke from that water as much as they can by that reason wee should affirme that they were saued against their wils But the Lord speaketh more plainely in his Gospel talking with the wicked Citie How often sayth he would I haue gathered together thy children euen as the henne doth her chickens and thou wouldest not as though Gods will were ouerruled by mans will and that men being most weake of all creatures by their vnwillingnes hindering the same the most mightie could not accomplish that which hee desired Where then is that his omnipotencie whereby hee did all things in heauen and in earth which hee would if hee would haue brought home the lost children of Israell and did it not Or rather would not that Citie that hee should bringe home her Children and yet notwithstaÌ„nding whether shee would or noe did not the Lorde reduce such of them as hee would for as much as both in heauen and in earth hee did not will certaine thinges and doe them not dooing some other things which hee would haue done but hee did whatsoeuer hee would CHAP. 98. Albeit God can when hee will conuert the euill dispositions of men yet doth hee iustly although hee doe not reforme the same and when hee turneth them vnto him hee doth it of his owne meere grace and mercie WHo moreouer is so wickedly vnwise as that hee will affirme that God cannot make good when hee will the euill dispositions of men which of them hee will when he will and where hee will Howbeit when hee doth it hee doth it of his owne mercy and when hee doth it not he doth it not by reason of
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
shall possesse and inioy them for euer But where wee say Giue vs this day our dayly bread and forgiue vs our trespasses as we forgiue them that trespasse against vs and leade vs not into temption but deliuer vs from euill who doth not see that al these things respect the wants and necessities of this present life In that euerlasting life therefore in which wee hope to liue for euer the sanctisication of Gods name his kingdome and the fulfilling of his will shal remaine euerlastingly in great perfection in our spirit and in our bodies But the bread which we aske is therefore called dayly bread because in the state of this life it is necessarie being a supply of the want either of soule or body whether wee vnderstand thereby either carnall or spirituall food or both Heere is vse of that remission of sinnes which we desire Because heere those sinnes bee committed the remission whereof wee pray for Heere are those temptations which allure and drawe vs vnto sinne To conclude Here is that euill from which we desire to be deliuered But there that is to say in heauen and the state of the other life there is none of these things CHAP. Cxvi That the Euangelistes Mathewe and Luke doe differ in setting downe the petitions of the Lords Prayer LVke the Euangelist comprehendeth in the Lords prayer not seauen but fiue petitions and yet doth not hee farre from Mathewe but by expressing theÌ„ more briefly put vs in mind how those seauen are to bee vnderstood For the name of God is hallowed in spirit But his kingdome shall come when the flesh shall rise againe Luke therefore shewing that the third petition is in some sort a repetition by omitting it makes vs the better to vnderstand it TheÌ„ doth hee adde the other three concerning dayly bread the remission of sinnes the auoyding of temptation But wheras hee addeth in the first place But deliuer vs from euill this Euangelist hath it not That therby we might vnderstand that it pertaineth to that which formerly was expressed concerning temptation For therefore it is hee sayth But deliuer vs and not And deliuer vs Thereby shewing vs that they are but one petition For he saith Let not this be that wee bee led into temptation but deliuer That euerle one may knowe he is deliuered from euill in that he is not led into temptation OF CHRIST CHAP. Cxvli That true Charitie is an effect of true faith and hope and that there is not true faith but that that doth worke by loue NOw for Charitie which the Apostle pronounceth to be greater then these two that is faith and hope by how much the greater it is in any man by so much hee is the better in whome it is For when wee aske whether a man bee good or not Wee aske not what hee beleeues or hopes for but what hee loueth For hee that loues aright doubtlesse beleeues and hopes aright But hee which loues not beleeues in vaine though the thinges bee true hee doth beleeue and hopes in vaine though the things hee hope for pertaine to true felicitie vnlesse he beleeue and hope for this also That God at his humble suite both can and will giue vnto him the affection of loue For although no man can hope without loue yet it may and doth sometimes fal out that a man loues not that without which hee cannot attaine the thing hee hopeth for As if a man hope for eternall life and yet neither hath nor loueth righteousnesse without which no man attaineth eternall life This is that faith of Christ which the Apostle commendes which works by loue and what it findes defectiue in loue it asketh that it may receiue and seeketh that it may finde and knocketh that it may bee opened vnto it For faith obtaineth what the lawe commandeth For without the gift of God That is without the holy Ghost by which the loue of God is shed abroade in our hearts the lawe may require obedience but worketh no obedience but rather maketh a man a more greenous transgressor because it taketh from him the excuse of ignorance For there doubtlesse carnall concupisceÌ„ce swayeth all where the loue of God hath no place CHAP. Cxvlii That as of the whole Church so of euerie faithfull man there are fower ages and degrees by which they goe forwarde and growe to perfection WHen as a man liueth and abideth in palpable darknesse of ignorance following those things the flesh most desireth reason making no re 〈…〉 This is the first 〈◊〉 of the condition of a man Afterwardes when by the lawe hee getteth the knowledge of sinne it the spirit of God assist him not endeuouring to liue according to the Lawe hee is ouercommen of sinne sinneth wittingly becomes the seruant of sinne for of whom soeuer a man is ouercommen his seruant hee is the knowledge of the commandement being an occasion that sin worketh in man all manner of concupiscence the transgression of the law now knowen being added to the heap of former sins and so is that fulfilled which is written the lawe entred that sin might abound this is the second estate or condition of man But if GOD looke so gratiously vpon man that hee helpe him to performe those things he requireth and man beginne to bee ledde by the spirite of God his desires and endeuours against the flesh are strengthened with the strength of loue So that although as yet there be in man that resists in his best endeuours the whole infirmitie of sinne being not healed yet the iust doth liue by faith and liues righteously in that hee yeeldeth not to euill concupiscence the loue of righteousnes preuailing in him This is the third estate of man In which causes if with happy continuance hee goe forward the last part remaineth the complement whereof shall bee after this life first in the happie rest of the soule or spirit and afterwards in the resurrection of the body Of these â—ower different estates the first was before the Lawe The second vnder the Lawe The thirde vnder grace The fourth in full and perfect peace So was the estate of GODS people ordered in the seuerall diuersities of times accordingly as it pleased him which disposeth all thinges in measure number and weight For the people of God was first before the Law Secondly vnder the Lawe which was giuen by Moyses Thirdly vnder Grace which was reuealed by the first comming of the Mediatour which grace notwithstanding was not wanting before to them vpon whom God wold bestowe it although it were vailed and hid in obscurities according to the dispensation of time For there was none of the righteous in olde time that could obtaine saluation without the faith of Christ And vnlesse hee had beene knowen of them they could not haue prophecied vnto vs of him sometimes more plainely sometimes more obscurely as they did OF BAPTISME CHAP. Cxix That Baptisme doth profit vs in which soeuer of these former ages or degrees wee be