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
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
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
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
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
is saide in the Psalme God is my light and my saluation To the ende his illumination might disperse the cloud of our naturall ignorance and his saluation supply our infirmitie and weakenesse CHAP. 82. That our repentance commeth from God as well in respect of the inward motion thereunto as of the effect and open confession of our fault FOr repentance it self when it is to bee performed vpon an vrgent cause according to the maner or custom of the Church is for the most part pretermitted through our own defalt weaknes Because shame maketh vs fearefull to bee a scorne vnto the world whilest we more regarde our reputation amongst men than our duetie to God The consideration wherof shuld humble vs to the performāce of penance By which reason the mercie of God is requisit not onely in the action of repentance but also to incite and stir vs vp therunto Els would not the Apostle haue said of some least perhaps God did not giue them repentance And the Euangelist foretelling the occasion why Peter wept so bitterly saith The Lord looked back vpon him TOVCHING SINNE against the holy Ghost CHAP. 83. That is sin against the holy Ghost when any man doth obstinately deny that ther can be no remissiō of sins in the Church of God WHosoeuer therfore in not beleeuing that sins are forgiuen in the Church doth contēn so great a liberalitie of Gods gift and endeth his life in that obstinate minde is guiltie of that vnpardonable sinne against the holy Ghost Of which intricate question I haue discoursed as conspicuously as I could in a Booke purposely composed of that matter TOVCHING THE Resurrection of the dead CHAP. 84. All and singular persons of mankinde which now are borne or hereafter shall be borne shal rise againe at the later day NOw verely touching the resurrectiō of the flesh which is not to be raised from death to life againe as some haue beene and to die againe but to bemoūted to eternall life as the flesh of Christ did rise is a matter beyond my reach how to handle it briefly and to discusse all questions vsually propounded therein Howbeit no Christian ought to make doubt of the resurrection of the flesh of all men either liuing or to be borne now dead or hereafter to die CHAP. 85. Touching Children borne before their time whether they shall rise againe HEereupon first of all their riseth a questiō touching children borne before their time which at this present are borne in their mothers wombe howbeit not in that ripenesse and perfection as that they come to a second birth For if wee shall affirme that they are to rise againe then whatsoeuer is said of those which are complete in forme may be admitted But as touching children borne before their naturall time and those without forme or fashion who thinketh not that such doe most quickly perish and dye euen as the seeds which neuer took root being sowen Howbeit who dare deny although none dare on the contrary affirme that the resurrection will bring to passe that whatsoeuer wanted forme shall be at that time fulfilled By which meanes there shall not want any perfectiō which might haue growen in time euen as there shall not be on the contratrary any deformities which happened to any by processe of time so as Nature should neither bee defrauded of that which fulnesse of time might accomplish in all parts nor yet bee blemished in that which time had made defectiue or deformed but that made perfect which was imperfect that amended which was deformed or monstrous CHAP. 86. At what time infants beginne to quicken and haue life in their mothers wombe BY this occasion it may be verie doubtfully questioned and disputed amongst the learned and yet can I not tell whether any man can discusse the trueth therin at what time a man doth quicken in his mothers wombe and whether he secretly liueth in the same althogh that life which is in him doth not appeare by any motions or stirrings of the creature so liuing For to denie that infants be deliuered such as bee cut out by peace meale and cast foorth of their mothers woombe least their mothers should also perish if they were left dead in their bodies it seemeth to bee a matter of great impudencie and bouldnesse For at what time soeuer a man beginneth to liue after that time also may he in like manner die And now being dead I see not in my conceit why he shuld not bee included in the number of those which rise at the later day CHAP. 87. Touching men which be monsters how they shall rise in the later day FOr neither may it be denied that monsters which are so borne and do liue afterwards although they dye presently after they are borne shall rise againe Nor yet are we to beleeue that they shall rise againe in that deformity they dyed but rather reformed and amended in that naturall defect For farre be it from vs to beleeue that the Centaure lately borne in the East parts of whom both our faithful brethren which sawe him made report and Ierome the Priest memorable for piety left a record in writing God forbid I say we should thinke that one man being in shape two and not rather two which should haue been if they had beene twinnes shall rise againe in those seuerall deformities In like man her all other humane things which be called monsters by reason euerie creature so borne haue more or lesse or bee more deformed in their creation then they should haue beene shall in the day of their refurrection bee reduced to the shape of humane nature in perfection in so much as all soules particularly shall inioy their proper bodies no such thinges cleauing vnto them as were coherent and borne with them in their natiuitie but contrariwise euery one particularly being furnished with his proper parts and members whereby the bodie of man may be complete in all perfection CHAP. 88. That it is an easie matter with God to restore vnto vs our flesh againe howsoeuer it be consumed THis earthly matter whereof the flesh of man is created is not lost with God but into what soeuer dust or ashes it is resolued into whatsoeuer vapors or coasts it is carryed into whatsoeuer substance of other bodies or the elements themselues it bee turned into the flesh of whatsoeuer beasts or men it is incorporated and changed It returneth again in a moment of time to the same soule of man which at first breathed life into it whereby it was made man increased and liued CHAP. 89. In the Resurrection of the dead the question is whether the whole substance of the flesh shal be restored or that euerie particular part member therof shall come together again as where it was at the first and whether the excrements shall be in like sort restored THat same earthly matter therefore which becommeth a dead carcasse when the soule is gone out of it shall not so and in
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