5 3. 1. Pet. 1 6. for Tribulation worketh patience patience experience And Peter in the first chapter of his first epistle saith that There is ioie to the saints in temptations yea and Paule dooth glorie in his aduersities 2. Cor. 21 9. The which he meaneth not as they procéed from the diuell or from wicked men Temptations distinguished but as they come from the prouidence of God and be the instruments of his reward and saluation But if they tend vnto euill that is that they be prouocations vnto sin then must they be distinguished bicause therein is either fall or victorie If victorie be ioined with them this kind is desired of saints to the intent the diuell the flesh and the world may euerie daie more and more be vanquished in them But if they be afraid of falling it is either temporall or eternall if it be temporall we must praie for the auoiding of temptation as we doo in the Lords praier And lead vs not into temptation Matt. 6 13. This did Christ teach his apostles when hée said The spirit indeed is readie but the flesh is fraile Matt. 26 41. watch and praie that ye enter not into temptation And reason leadeth vs therevnto for we ought to detest all things that are contrarie vnto the will of God such is a fall against the lawe of God yea nothing ought to be more displeasing vnto vs euen as it appéereth by the commandement Thou shalt loue the Lord Deut. 6 5. with all thine hart and with all thy soule To these things adde that none ought to haue such confidence in his owne strength as he should not feare in temptation Wherefore in temptation we must alwaies praie but not that wée may not be tempted at all séeing God hath appointed our life to be a warfare But godlie men are not afraid of temptations which haue a perpetuall and deadlie end for they knowe that God is a father vnto them which they would not beléeue if they misdoubted that they should be forsaken of him Further they acknowledge Rom. 11 25. that The calling and gifts of God are without repentance as it is said in the epistle to the Romans ¶ Looke the propositions out of the 22. chapter of Genesis at the end of this booke The end of the first part E R THE Second Part of the Common Places of PETER MARTYR Wherein is intreated of the woonderfull knowledge of God the Redeemer The first Chapter Of Sinne especiallie originall sinne and of the vniuersall corrupting of mans nature ¶ Looke the like place In Gen. 8. at the end In Rom. 5. The cheefe points to be intreted of FIrst wee will sée whether there be anie originall sin or no for there be some which vtterlie denie the same to bée then wée will declare what it is lastlie what properties it hath and how by succession it is conueighed to the posteritie and by what meanes it is released As touching the first we must remember that both in the holie scriptures also among the fathers it hath diuers names for in the seuenth chapter of the epistle to the Romans verse 8 23. The names by which originall sin is called it is called sinne and the lawe of the members and concupiscence Else-where it is called the want of originall righteousnes a corruption of nature a lumpe of wickednes a froth a weaknes naturall The Pelagians and Anabaptists denie originall sinne The arguments of them that denie originall sin Nahum 1 9. the lawe of the flesh and such other like The Pelagians in old time denied this sinne at this daie the Anabaptists denie it These in a maner may be accounted their arguments First they saie that the fall of Adam was sufficientlie punished in himselfe and that there is no cause why God will reuenge it in his posteritie especiallie séeing it is written in the prophet Nahum that God dooth not twise punish one and the selfe-same thing for it sufficeth him that he had once punished Moreouer it is also written Ezec. 18 20 that The sonne shall not beare the fathers iniquitie but the soule that sinneth the same shall die Further that the bodie when it is formed in the wombe is the workmanship of God and hath nothing that ought to be blamed naie rather which is not woorthie of great admiration that the soule also is either created or infused by GOD and that the meanes of propagation cannot be accounted euill bicause marriage in the holie scriptures is commended and that from the beginning God commanded man to beget children Wherfore among so manie defenses of innocencie they demand by what entrances sinne could insinuate it selfe They adde also that Paule in his first epistle to the Corinthians 1. Cor. 7 14. when he exhorteth the beléeuing wife to abide with hir vnbeléeuing husband if he will abide with hir among other things saith Your children are holie But they saie that they cannot be holie if they be borne in sinne and that therefore they which be borne of faithfull parents cannot drawe with them originall sinne They affirme withall that it is commonlie said that sinne is a thing spoken doone or lusted against the lawe of God and that it is not sinne vnles it be voluntarie And as Iohn saith in his first epistle the fourth chapter Sinne is iniquitie 1 Iohn 3 4 contrarie wherevnto is equitie or right and that this can be no other thing than is conteined in the lawe and so that sinne is a transgression of the lawe All which things cannot fall into infants when they be borne And they saie further that it séemeth not conuenient which is spoken of some namelie that this sinne is by the flesh or bodie powred out from one to another for that the flesh and the bodie are in their owne nature senselesse things neither can they séeme to be a méet subiect for sinne And to establish their feigned deuise they said besides that those things which are spoken by Paule verse 12. in the fift to the Romans must be extended vnto the sinnes which be called actuall But they saie that it is therefore said that sinne entered by one man into the world bicause of the imitation and example which the posteritie followed 2 By these and such other like arguments they being led denie that there is anie originall sinne But as for death and the afflictions of this life which are commonlie brought as tokens whereby originall sinne is confirmed they say that those consist of naturall causes such as in the temperature of the elements and of the humors And therefore they saie it is a vaine fable that we refer them to the fall of Adam And they thinke it to be a thing most absurd to affirme that to be sinne which by no maner of meanes can be auoided Lastlie they saie that if by that meanes we shall be said to sinne in Adam bicause we were in his loines according as it is
accused all mankind Rom. 3 10. as he said There is none iust there is none that vnderstandeth or seeketh after God all haue declined and are altogither become vnprofitable there is none that dooth good no not one c. All which things sufficientlie declare the deprauation of mans nature By these testimonies of the scriptures it sufficientlie appéereth as I thinke that there is originall sin 4 Next of all I should confute the arguments of the aduersaries but first I thought it good to shew the definition of originall sinne for the same being diligentlie weighed knowen manie things will in the meane time be knowen which serue for the confutation of their reasons First we will recite the opinions of other men then we will declare what we thinke thereof The Pelagians affirmed The Pelagians saie that the sin of Adam is spred by imitation onelie that the sinne of Adam did not spread abroad into the posteritie but by imitation onelie Against these Augustine disputed vehementlie and by manie arguments shewed that orginall sinne is not onelie by the imitation of Adams sinne For if Paule would haue said From Adam flowed sinne and from the diuell came the example of sinning Rom. 5 12. Iohn 8 41. and 44. that the first sin had bin spred abroad after this maner he would not haue said that it came from Adam but rather from the diuell for he was the first that gaue a forme and example of sinning Wherefore Christ in the Gospell of Iohn said that the Iewes which boasted that they came of their father Abraham were rather the sonnes of the diuell bicause they did his works For the diuell was a manqueller euen from the beginning and they sought to kill him which had not deserued euill at their hands And herewithall Augustine citeth that which is in the second chapter of the booke of Wisedome verse 24. that Through the enuie of the diuell sinne entred into the world and that they which are of his part doo imitate him Vnto which saieng neuertheles I doo not attribute much partlie bicause that booke is not of the canonicall scriptures and partlie bicause in the Gréeke text there is some ambiguitie For this verbe Doo imitate is not there written but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Haue experience of that death Howbeit the reason is firme that of the diuell came the first example of sinning Further this opinion is hereby confuted in that Paule maketh an Antithesis betwéen Christ and Adam Rom. 5 18. But the righteousnes of Christ is not onelie set foorth vnto vs to be imitated We must not onelie imitate Christs righteousnes but must bee changed in mind but also that they which beléeue in him should bée changed in mind corrected in spirit and amended in all their strength Wherefore on the other side it is required by the nature of contraries that besides the ill example which Adam gaue vnto his posteritie he hath also infected their nature and as Augustine writeth in his booke De peccatorum meritis remissione hath with a certeine corruption depraued Thirdlie this also maketh against the Pelagians that euen the verie infants doo die For as Paule saith vnto the Romans the sixt chapter verse 23. The reward of sinne is death but the gift of God is eternall life through Iesus Christ our Lord. And in the 15. chapter of the first epistle to the Corinthians The weapons saith he of death is sinne Lastlie verse 56. the baptisme which is giuen to yoong children cannot blot out of them the sinne of imitation Wherefore we ought of necessitie to affirme some other kind of sinne to be in them The sinne of imitation cannot be wiped out by baptisme vnlesse we will that they be baptised in vaine 5 Another opinion was that which the Maister of the sentences citeth in the 2. booke the 33. distinction of them which thought that originall sinne is onelie a guilt or trespasse or bond wherevnto we are tied by the sinne of Adam So they acknowledge not that there is trulie in verie déed anie fault or sinne in those which are borne but onelie a certeine offense and obligation the which might cause them to die be condemned for the sinne of Adam This opinion Pighius séemeth in a maner to haue reuiued for he denieth that originall sinne is sinne indéed bicause it is neither a transgressing of the lawe nor yet voluntarie and therefore he affirmed the same to be nothing else Pighius maketh originall sinne rather a bond than a sinne Death he saith coms of the originals of nature but the sinne of Adam for the which we that be his posteritie are made subiect vnto damnation and death are become exiles from the kingdome of heauen But as for death and afflictions of this life and lusts of the flesh and other such like affections he saith that they come of the well-springs of nature All which things so far is he from calling sinnes as he pronounceth them to be the works of God for he saith that GOD is the author of nature and that these things followe the humors and temperature of the bodie and that which we sée happeneth in brute beasts happeneth also in men as touching the flesh and grosser powers of the mind For they doo desire such things as are preseruatiue pleasant and profitable whether they be agréeable to reason or against it to auoid those things that be contrarie Wherefore he affirmed originall sinne to be the onelie transgression of Adam in the danger of which one transgression he would haue vs all to be borne not for anie sinne or fault or corruption that we haue in our selues He beleeueth that this sinne shall be punished without sensible paine And he saith moreouer that those which die onlie in the danger of that sinne of Adam shall not be afflicted in an other life with sensible paine for he imagineth although he dare not boldlie affirme it that they shall either in this world or else in some other pleasant place be happie with a certeine naturall blessednes wherein they shall liue praising of God and giuing of thanks although they be banished from the kingdome of heauen Of which discommoditie neuertheles as he dreameth they shall nothing complaine or be sorrowfull for it for this were to striue against the will of God which a man cannot doo without sinne But forsomuch as while they liued here they had no naughtie will it is not to be thought that they shall haue it in an other life And that they shall not be pressed with sensible paine it séemeth to himselfe Note two reasons of Pighius on the behalfe of infants that he verie well prooueth and that by two reasons first bicause they committed no euill nor yet contaminated themselues with anie naughtinesse secondlie bicause there is required in this life no repentance or contrition for originall sinne And for this feigned deuise he hath
he saith there might appéere to be a full obseruation of the lawe But he answereth that they had no more in them than Paule had who denied himselfe to be perfect Indéed they were iust before God euen as he said that he had serued God from his forefathers with a pure conscience that is with an vnfeigned and vndissembling hart But it is one thing to doo from the hart and another thing to doo with all the hart And they were said to walke in all the precepts of God bicause they being iustified by faith shewed the fruit of faith by liuing according to the lawe which fruit neuerthelesse while they liued in the flesh they vttered not perfectlie and absolutelie And whereas it is added that they were without reproofe the same father in his first booke and 48. chapter De gratia Christi against Pelagius and Coelestinus expoundeth the same to be ment as touching their honest and laudable conuersation among men the which no man could iustlie quarell at as a crime For there be some verie gréeuous crimes whereof the apostle saith 1. Cor. 6 10 that They which commit such things shall not possesse the kingdome of heauen And assuredlie the persons regenerate may beware of these sinnes And it is said that they were so without reproofe before God bicause God allowed them to be such as before men they were accounted Vndoubtedlie the praise of this couple man and wife was verie great bicause they did not execute the traditions of men but the works which were prescribed in the lawe They being first therefore iustified by faith did then adde honest and godlie life to be ioined with the righteousnesse of Christ Wherfore God vouchsafed to extoll their works with these praises and commendations And yet for all that it cannot be prooued that they perfectlie fulfilled the lawe of God Augustine also expounded that saieng which Paule speaketh of himselfe namelie 2. Tim. 4 7. I haue fought a good fight I haue run my course I haue kept the faith c. How Paul performed his course The last fight saith he remained for when he did write these words he was not yet dead but bicause he remained in hope of stedfast dieng in the faith therefore he wrote so boldlie He finished his course howbeit not fullie perfectlie but in an obedience that was more than begoone Neither dooth he write that he sinned not but if he had so written yet would we haue said that the same had béene doone in respect of his hope For that which is certeinlie looked for is reckoned as if it were doone And it is no doubt but at that time he had néed as well as the rest of the apostles to praie according to the commandement ef Christ Forgiue vs our trespasses as we forgiue them that trespasse against vs. 11 Our aduersaries also teach that those impediments which we haue rehearsed namelie corrupt affections and naughtie motions vnto euill are no sinnes vnlesse there be added a consent therevnto which opinion of theirs must be vtterlie repelled True indéed it is that Augustine in defining of sinne declared the same to be a thing spoken doone or lusted against the lawe of God albeit that is a doubtfull definition For if lusting be ment according to the consent of the will onelie actuall sinnes as they terme them are comprehended therein but originall corruption and naughtie motions of the mind are excluded from thence Wherefore Peter Lombard in his second booke distinction the 25. bringeth in this definition what time as he steppeth from the treating of originall sinne to treat of actuall sinnes Neuerthelesse What is ment by lusting if by the word lusting he comprehend both originall sin and also naughtie motions the definition will be generall But Ambrose saith Ambrose declareth what sin is that Sinne is a transgressing of the lawe or a disobedience of the heauenlie commandements Howbeit letting these things go we must giue eare vnto the holie scriptures It is written in the first epistle of Iohn the third chapter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verse 4. that is Sinne is the transgression of the lawe What 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as all men knowe is compounded of the priuatiue particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that hath a strength of depriuing and of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signifieth Lawe wherevpon it followeth that to be depriued of that righteousnesse which the lawe dooth require is sinne But shall we stand in contention whether our corrupt motions and naughtie passions doo impugne the lawe of God Certeinelie Paule affirmeth that they doo striue against it when he writeth Rom. 7 23. that He feeleth another lawe in the members striuing against the lawe of the mind wherevnto if it be repugnant it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is transgression of the lawe Neither dooth he otherwise iudge when he saith It is not I that worke that but it is sinne Ibidem 17. which dwelleth in me And we doo not onelie deale now as concerning those first motions of the lusting and wrathfull facultie but also of those motions of reason which prouoke vnto sinne For it is said that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is The wisedome of the flesh is enimitie against God Vndoubtedlie all these things be sin and deface the image of God Man is not made to the intent he should be against the lawe of God but that all the motions of his mind should be a spur to prouoke him to godlines Tertullian saith that Herein consisteth Gods image euen to haue the motions of our minds and our wils all one with God Yea and Paule himselfe taught this in his epistle to the Philippians Phil. 2 2 and 5. Let the same mind be euen in you that was in Christ Iesus Wherefore séeing these euils deface and corrupt this state and condition of our mind they cannot be otherwise called than sinnes 12 But perhaps some will aske How Adam fell hauing hauing not the naughtie motions of the mind that séeing Adam at his creation had no corrupt motions and affections how it came to passe that he so gréeuouslie fell This is demanded as though sinne might not be committed by his own will Assuredlie the angels did fall who were without anie such perturbations Truth it is that we are compelled more often and more vehementlie vnto sinne than Adam was we hauing manie naughtie persuasions and prouocations vnto sinne the which he had not till such time as he transgressed But if it be so that some of the fathers now and then doo denie that these motions whereof we intreat be sinnes bicause they haue no bond ioined with them vnto euerlasting punishment séeing Christ hath cancelled the same yet can it not be denied by anie man but that the deformitie which was brought by them remaineth in the mind Further it is so written of them by waie of comparison For if so be that
brought vs doth reteine vs in the same VVhich method we hauing followed haue distributed all these places into foure parts A PARTICVLAR METHOD OF THE FIRST PART ALbeit that the knowledge of God is naturallie ingraffed in the minds of all men and is also made the more manifest by the things created yet such is the corrupt nature of men as it shortlie vanisheth awaie vnlesse we acknowledge God such as he is in the holie scriptures and doo auoid all illusions and sleights of Satan And in the scriptures besides diuers praises of God first he must be considered in Trinitie and vnitie and secondlie as he created heauen and earth and moderateth all things by his prouidence Wherefore in this first part we haue set downe those places which perteine to the setting foorth of these principall points THE CHAPTERS AND COMMON PLACES OF THE FIRST PART chapter I OF the ends of good and euill among the Christians pag. 1. chapter II Of the naturall knowledge of God by his creatures pag. 10. Whether there be anie yet that knowe not God and after what sort they be inexcusable pag. 13. chapter III Of prophesie and of the name causes definition and effects thereof pag. 17. Of prophets and the difference of them of the meanes to discerne the true from the false and whether and how far foorth there be prophets at this daie pag. 19. chapter IIII Of visions how and how much God may be knowne of men as well in this life as in the life to come pag. 24. What maner of visions the fathers had and whether God or onelie angels appeared vnto them pag. 25. chapter V Of dreames and of the causes and effects of them pag. 32. chapter VI Of the holie scriptures and of the dignitie and profit of them and of the means how to vnderstand them pag. 39. An exhortation to the reading of the holie scriptures pag. 44. Of historie pag. 48. chapter VII * Whether yong and incontinent men c. should be excluded from hearing of the word of God pag. 52. chapter VIII Of lots and of Vrim and Thumim pag. 58. chapter IX Of miracles and the definition and difference of them pag. 62. Whether it be lawfull for the godlie to desire miracles and whie there be none in this our age pag. 69. chapter X Whether it was Samuel or the diuell that appeared vnto Saule pag. 72. Of the nature knowledge power apparitions and answers of diuels pag. 77. Whether and how far diuels do knowe things to come pag. 81. Whether they knowe mens thoughts pag. 83. Of the power of diuels and of their strength in dooing of things pag. 85. What bodies they assume to themselues pag. 87. Of the illusions called Lamiae Empusae and such like pag. 89. Whether it be lawfull to take counsell of the diuell and to vse his helpe pag. 90. Whether we may vse inchantments to take awaie mischeefes pag. 91. chapter XI Of a good intent zeale prescription and custome pag. 92. The meanes to knowe which is a good zeale and which is a bad pag. 94. chapter XII Of the name of Iehouah and of sundrie attributes of God pag. 99. Of the holie Trinitie pag. 100. That Christ being God is eternall 101. That the holie Ghost is one God with the Father and the Sonne pag. 103. How much the remembrance of wrath and the affect of repentance is attributed vnto God pag. 109. chapter XIII Of the creation of all things pag. 110. Of the creation of angels their sundrie names visions assuming of bodies office dignitie order and degrees pag. 111. Of man Pag. 121. Of the soule Ibidem Wherein consisteth the image of God pag. 123. Of paradise pag. 125. The long life of the fathers pag. 126. Of giants pag. 128. chapter XIIII * Of felicitie in generall pag. 132. * Of pleasure and wherein it may concur with the cheefest good pag. 134. Of honour pag. 141. * Of riches beautie nobilitie and such like pag. 145. * Of contemplation pag. 149. * That vertue is not the cheefe good pag. 176. * The causes of felicitie pag. 154. * Whether anie man can bee counted happie while he liueth here pag. 158. chapter XV Of the prouidence of God pag. 167. chapter XVI Whether God be the author of sinne pag. 176. Of three sorts of Gods working about his creatures pag. 181. Of the will signified and the will effectuall pag. 201. chapter XVII How it may be said that God dooth repent and dooth tempt pag. 206. How it may be said that the kingdome of Saule should be established for euer the same being before appointed to the tribe of Iuda pag. 208. A method of the Common places of the second Part. THe second Part comprehendeth the Common places which doo expresse the naturall corruption of all mankind by the fall of Adam the which corruption of humane nature is the more cleerelie discerned by opposing it to the iustice of God which is expressed in the lawe yet so neuerthelesse as by the acknowledging of sinnes we are brought to receiue the grace of God which was made manifest first to the fathers in the old testament and then when the time was come in the Gospell Afterward is set foorth vnto vs Christ the Messias who is the wel-spring and substance of all good things who all maner of waies fulfilled all the parts of our saluation THE CHAPTERS AND COMMON PLACES OF THE SECOND PART chapter I OF sinne especiallie originall and of the deprauing of the whole nature of man pag. 213. By what means the corruption thereof is deriued into the posteritie 231 239. That sinne is the cause of death 243. That by sinne all things are subiect to vanitie pag. 247. chapter II Of free will pag. 252. * Of voluntarie and not voluntarie 280. * Of mans election or making of choise pag. 293. chapter III Of the lawe pag. 297. Of philosophie the comparison therof especiallie morall with Diuinitie 300. Necessarie rules for the interpretation and keeping of the lawe pag. 304. chapter IIII The first precept where is intreated of idolatrie and sundrie kinds of idols 307. Whether it be lawfull for Christians to dwell among infidels pag. 309. Whether it be lawfull to haue teachers which beleue not in Christ pag. 311. Of the suffering of Iewes heretiks 328. What is to tempt God pag. 331. Of curiositie pag. 332. chapter V The second precept which concerneth images their beginning antiquitie and cause pag. 333. Whether it be lawful to expresse Christ the Angels and other creatures in images pag. 340. Whether it be lawfull to place images in churches pag. 351. Of Cherubim and Teraphim pag. 356. Of humane sacrifices pag. 359. Of the establishing of the second commandement whether the child shal beare the iniquitie of the father pag. 362. chapter VI The third precept of sanctification of the name of God and generallie of oths pag. 368. chapter VII The fourth precept of sanctifieng the sabboth daie pag. 374. Of other
this colour to wit that sinne should not be vnderstood but after the true proper maner that is He will not haue sinne to be vnderstood but in his true and proper nature that it be a thing spoken doone or lusted against the lawe of God and that it be voluntarie bicause it is not forced vpon anie against their will but may be auoided but forsomuch as these things take no place in yoong infants therfore sinne cannot be in them Howbeit he saith that he denieth not originall sinne for he saith that it is the sinne of Adam for the which all we are condemned and doo die But therefore I said that this man séeketh pretenses bicause I sée in verie déed that he was mooued to speake these things for some other cause For whereas he attributeth so much vnto frée will and hath written so manie things touching that matter against vs Pighius would not plainelie grant originall sinne least he should deny free will and he séeing that the same might not consist if he should plainelie grant originall sinne in such sort as it is taught of all the godlie therefore he found out for himselfe this new deuised doctrine the which as I said is not altogither so new for it is both touched and reiected by the Maister of the sentences But to giue a more colourable shew to this his deuise A similitude of Pighius he bringeth a similitude of a most liberall prince who not onelie giueth fréedome to a seruant of his but also indueth him with lordship and heapes of riches the which also should come to his posteritie And he onelie chargeth him faithfullie to obserue certeine commandements of his the which he transgressing knoweth that all those riches and preferments shall be taken from him and he to returne to his old bondage againe This seruant as an vndiscréet and vngratefull person breaketh the princes commandement whereby not onlie himselfe is become a seruant as before he was but also his séed borne vnto him become bond-slaues He saith that those children haue nothing wherefore they should complaine of bondage to their prince but rather to giue thanks that he had so liberallie shewd himself to their fathers but that as concerning their father they may gréeuouslie sorowe bicause he lost those benefits as well from himself as from his posteritie Yea what if this also be added namelie that the princes liberalitie was so great as he inuited the posteritie of that vngratfull seruant to the verie same much greater preferments so inuited them as franklie he sent his owne sonne to prouoke them Euen so saith he standeth our matter Adam was so created of God that he was capable of that supernaturall felicitie who neuertheles setting light by the commandements of God was despoiled of all those supernaturall gifts and was left to the first state of his owne nature And in the same state we also are procreated and so for his sinne are we damned doo die and are banished out of the kingdome of heauen suffering manie discommodities which are deriued from the originals of our nature Wherefore we may complaine of our first parents but not of God for he was most liberall vnto him and especiallie séeing he calleth vs againe vnto himselfe which is the highest felicitie by his onelie sonne and him would haue to suffer death for our saluation 6 But that which I haue now twise spoken of dooth make verie much against this opinion to wit that infants doo die For death hath no right where there is no sinne Death hath no right where there is no sinne vnlesse we will saie that God punisheth the innocent and this reason is confirmed by the argument of saint Paule whereby he prooued sinne to be before the lawe Rom. 5 14. For death saith he reigned from Adam euen vnto Moses But according to Pighius opinion this reason might séeme to be verie blunt For some might saie Though they died yet it followeth not thereby that they had sinne for sinne happened vnto them by reason of Adam for whose sinne sake they became mortall Moreouer Paule confesseth sinne to dwell in him Rom. 7 17. and 23. dooth not Paule grant corruption to be in nature when he declareth that sinne dooth dwell in him and confesseth that the lawe of his members dooth drawe him awaie captiue and such other like things But let not Pighius obiect against me that these things come to the originals of nature We haue not the originals of nature perfect but of nature corrupt The respect is otherwise in man than in beasts for these originals be not of nature that is perfect but of nature corrupt and depraued Neither ought he in this matter to bring a similitude of brute beasts for man is created to be farre more excellent than brute beasts and to be the ruler ouer them Indéed man had in himselfe originals whereby hée might desire things pleasant and commodious but not against reason and the word of God for to haue such forceable and violent affects is not the propertie of men but of beasts Ouer this It behooued that the bodie should be meete for the soule séeing our soule was immortall and giuen from GOD it requireth a bodie méet for the same namelie such as might be preserued for euer least the soule should at anie time be constreined to be without the same So as we must not flie to the first grounds of nature for it was not so ordeined at the first as we now haue it It is blasphemie to make God the author of ill affections But if that Pighius will imagine that God created these wicked lusts and affections in vs he shall deale both blasphemouslie and reprochfullie against him the which faults hée goeth about to laie to our charge without a cause For séeing God is both the best the wisest and the most iust and hath created man vnto the chéefest felicitie hée would not haue indued him with those things wherby he should be drawne backe from that felicitie which would induce him to that which is contrarie vnto him commandements which things of themselues would be vile and would lead vs captiue vnder the lawe of sinne and death For if these affections should be mortified and crucified in vs as indéed they ought to be we must confesse Seeing ill affections should be mortified they be sinnes that they be vices and be hatefull vnto God Neither maketh it so great matter that he saith that those things properlie be not sinnes vnlesse euen as cold is called slowe A similitude bicause it maketh men slothfull so these things bicause they stir vp men to sinne that therefore after a sort they may be called sinnes Or else in like maner as the scripture is named a hand bicause it is written with the hand or that the spéech is called a toong bicause it is vttered by the ministerie thereof so these may be called sinnes bicause they
thinketh that this concupiscence which he saith is originall sinne be voluntarie He will answer that it may bée called voluntarie bicause the sinne committed by our first parents was voluntarie but in vs it cannot be said voluntarie bicause wée haue not taken it vpon vs by our owne choise vnles perhaps it may be so called Pighius against Augustine for that it is not by violence put into vs. Against this opinion Pighius inueigheth for thus he saith If so be that the sinne of Adam corrupted mans nature it behooued such a naturall effect to be in sinne for there was not anie thing at all in that first transgression that had a propertie to corrupt nature more than other sinnes haue Wherfore it shall be necessarie to confesse that our nature is corrupted not onelie by the fault of our first parents but also by the sinnes of all our progenitors Which thing séemeth verie absurd vnto Pighius that we should be so much more corrupt than others as we are later borne than they 10 But this chéefe point to wit whether the sinnes of all parents be deriued from one to another vnto the posteritie I will for this time omit and will speake thereof toward the end so much as shall be thought méet In the meane while I denie that which this man taketh for a ground namelie that corruption is the naturall effect of sinne Corruption is no naturall effect of sinne For the reason thereof procéedeth rather of diuine iustice by which the grace of the spirit and heauenlie gifts wherewithall man was indued before his fall was remooued from him when he had sinned And this withdrawing of grace procéeded of Gods iustice although the blame must be ascribed to the transgression of the first man least thou shouldest straitwaie saie Grace being withdrawne corruption followed of his owne accord that God is the cause of sinne For when he had once withdrawne his gifts wherewith he beautified man foorthwith insued vices and corruptions of their owne accord the which before were strange from the state and condition of man This man demandeth how sinne can haue the power to corrupt mans nature Whether by meanes of priuation Or by reason of the matter or subiect of priuation But by meanes of priuation he thinketh it vnpossible to be for that being nothing can worke nothing neither that it can be by reason of that action which is subiect vnto priuation as was the wicked choise through the will of the first man For he saith that Adam when he did eate the forbidden fruit desired not this Manie things followe men against their wils neither was it his will to corrupt his owne nature and the nature of his posteritie This is a verie weake argument for oftentimes we sée that many things doo followe men against their wils andn vnwares which things though they would not yet are they ioined togither with their actions A similitude They which load themselues immoderatelie with meate and drinke doo it not vpon anie such cause as to procure vnto themselues the gout but the gout followeth of it owne accord Euen so although Adam would not haue had these things happen yet when he had sinned they happened of themselues But he saith that séeing this concupiscence happeneth of a certeine necessitie of birth and not by choise or election it cannot haue the nature either of a fault or sinne But this cōmeth to passe by reason that he maketh a lesse lighter matter of sinne than he ought to doo for he would sinne to be voluntarie and a thing spoken doone or lusted against the lawe of God But if he take the same to be iniquitie 1. Iohn 3 4. as Iohn hath described it he shall perceiue that the nature of sinne is to be found in concupiscence For it is an vniust thing In concupiscence is found the nature of sinne Looke after in part 2. place 2. Art 25. that the bodie should not obeie the mind in honest things that the lusts should be at variance with the mind and seeke to haue dominion ouer it that reason should striue against God and despise his commandements These things being vniust come they willinglie or come they necessarilie doubtlesse they be sinnes But dooth not this Pighius which obiecteth these things perceiue that it is necessarie also for him to appoint that the posteritie of Adam is guiltie of his sinne and that whether they will or no which thing is speciallie against the word of God For it is written in the prophet Ezechiel Ezec. 18 20. The sonne shall not beare the fathers iniquitie And The soule that sinneth tha same shall die According to Pighius children should beare their fathers offenses not their owne Which doubtlesse will be false if we beléeue Pighius séeing children doo die and are giltie of eternall damnation although they haue sinned nothing at all Vnto which absurditie we be not driuen which we doo put in euerie man that is borne the fault and the cause wherefore he dieth and is condemned Also vnto Pighius it séemeth a reprochfull and blasphemous thing against God that he suffereth sinne to be sowne in new borne babes séeing they cannot doo withall but be borne and affected in such sort as we sée all other men to be borne and affected But let Paule make answere to this obiection which saith in his epistle to the Romans O man Rom. 9 20. who art thou that makest answere vnto God Hath not the potter power of the claie to make of one lumpe one vessell to honour and another to dishonour Let Esaie also answere which saith Esaie 45 9. that It is not conuenient for one potsherd to dispute with another touching the workemanship of their maker God is not such a one as ought to be brought into order by our reason which would come to passe if we should measure his iustice by the rule of our iudgement Séeing there is no daie passeth ouer wherein there happeneth not somewhat in the gouernment or worldlie things that we blame and that dooth not content and satisfie our owne wisedome when I praie shall we count God to be iust For who is able to declare the cause whie grace is not so much giuen vnto him which perisheth euerlastinglie as to another which is saued 11 I knowe that these men haue béene accustomed to saie that God dooth nothing there vniustlie bicause he is not bound to anie lawe and that he distributeth one and the like grace vnto all men But here certeinlie humane wisdome will not staie it selfe for it will complaine and saie that he ought to deale alike towards all though not by the precept of mans lawe yet by the lawe of his owne goodnes Moreouer what humane wisedome can sée what the iustice of God is that some are taken awaie while they be yet infants or children least afterward their harts should be peruerted with lewdnes and by this meanes doo atteine
out of all doubt is taken awaie in regeneration For by that means it coms to passe that although it be verie sin indéed yet God dooth not impute it for sin Moreouer Augustine dooth compare concupiscence with those sinnes which are called actuall by the comparison whereof it may be said to be no sinne for it is far from the gréeuousnes of them But I maruell how Pighius dare saie that Augustine determineth without testimonie of the scriptures that concupiscence is originall sin séeing he in his disputations against the Pelagians defendeth his opinion chéefelie out of the holie scriptures The cause whie originall sinne is called concupiscence And the cause whie he calleth originall sinne concupiscence is for that originall corruption dooth chéeflie declare it selfe through the vnpurer desires of the mind and of the flesh 13 Now it is expedient to sée what others haue said concerning this matter for besides this there is also another opinion of them which say that originall sin is a lacke of originall righteousnes Whether this sinne be a want of originall righteousnesse Anshelmus What the schoolemen meane by originall iustice Which thing Anshelmus affirmed in his booke De partu virginis and he drew manie other scholasticall authors into his opinion And these men meane no other thing by originall iustice or righteousnesse but the right institution of man when as the bodie obeieth the mind and the inferior parts of the mind are subiect to the superior when the mind is subiect vnto God and to his lawe In this righteousnes was Adam created and if he had so continued all we should haue liued in it but séeing he fell all we were depriued thereof And they would haue the lacke of this righteousnes to be originall sinne A similitude Entrie defect maketh not a thing euill But that they may shew their opinion the better they saie that euerie defect is not euill for although a stone doo lacke righteousnes yet it shall not be said that a stone is vnrighteous or euill but when as a thing shall be fit and méet to possesse that whereof it is destitute then such a defect is said to be euill as it happeneth in the eie when it is béereft of abilitie to sée well we doo not saie therefore that there is a fault or blame in the eie For then sinne commeth when by reason of such a lacke there followeth a contending and wrestling against the lawe of God An obiection of Pighius And this opinion is also condemned by Pighius for he saith that It is no sinne if one kéepe not the gift which he hath receiued For it may be that one which is borne in perfect health and in a good state of the bodie A similitude may fall into a disease or be maimed in some member or else become lame yet there is none that will call those defects offenses or sinnes But this similitude is not agréeable to the purpose for a disease or maime of the bodie doth not make either to the performing or violating of Gods lawe but that which they call a want of originall righteousnes dooth of necessitie bring with it the breach of Gods lawe Moreouer he laboureth to prooue that the losse of originall righteousnes in yoong children is not sinne bicause the same was not foregon by their fault but this againe is to call God to an account God is not to be called vnto an account But God is not registred among the decrées of men he is not to be brought into the order of mans lawes Let Pighius confer that opinion with this which he reasoneth against This affirmes he that God dooth condemne the faultines and vncleanes which he appointed and shewed to be in new borne babes Pighius maketh guiltie and condemnes children of that vice and sinne which is not in them but onelie is that which Adam the first parent of all committed in himselfe for otherwise he taketh those children to be most innocent But whether of these is the further from reason and dooth dissent from the lawes of men To punish an innocent for the sinne of another Or else to condemne him which hath cause in himselfe whie he should be condemned Vndoubtedlie vnto them which shall diligentlie consider of the thing it selfe The saieng of Anshelme is better than the opinion of Pighius Eccle. 7 30. the saieng of Anshelme is better in manie respects than this opinion of Pighius We knowe it to be true which Ecclesiastes saith that God made man vpright but when he had once sinned he fell by and by into wickednesse He dooth not now behold God and heauenlie things anie more but he bendeth himselfe continuallie down to earthlie and to carnall things and is subiect to the necessitie of concupiscence and this is to want originall righteousnes For actions be not plucked awaie from man but the power of well vsing them is taken awaie as we sée happen by experience A similitude in such as be taken with the palsie verelie they mooue their hand but bicause the power is hurt whereby they might rule that motion they mooue the same faintlie and deformedlie This also happeneth in vs for séeing diuine righteousnes is wanting the ground is corrupted whereby our works should be rightlie ordered and performed But saith Pighius it cannot be sinne in yoong children to be destitute of this gift for they are not bound by anie dutie or obligation to haue it But if saith he our aduersaries shall saie otherwise let them shew a lawe whereby we that are borne bée bound which saith he bicause they cannot doo let them cease to saie that this want of originall righteousnes is sin But we not onlie will shew one By what lawe they which are borne are bound to haue originall sin but thrée lawes The first is the institution of man God made man according to his owne image and likenes wherefore such it behooueth vs to be for God dooth iustlie require that which he made in our nature And the image of God dooth herein chéeflie consist that we be adorned with diuine properties namelie iustice wisedome goodnes and patience But contrariwise Pighius crieth out Wherein standeth the nature of the image of God that this is not the nature of the image of God for that he saith consisteth in vnderstanding memorie and will as Augustine is his bookes De trinitate and in manie other places hath taught These things indéed are said of the Schoole-men But we will prooue the matter to be farre otherwise both by the scriptures and saiengs of the fathers Looke part 1. place 12 verse 26. Ephes 4 24. 14 First it is thus written in the epistle to the Ephesians Put ye off the old man according to the conuersation in times past which is corrupt according to the deceiueable lusts and be ye renewed in the spirit of your mind and put yee on the new man which according to God is created
time whether of them did first sinne Adam or Eue but his meaning was to shew the root A place in the booke of Wisd 2 24. is discussed that saith sinne came first by the diuell out of which sinne was spred in the world And so is that likewise answered which might be obiected out of the booke of wisdome that Through the enuie of the diuell sinne came into the world Also Iohn writeth that The diuell did sinne from the beginning For here is not treated of the imitation of the sin of another or of the persuasion to sinning otherwise it is true that the first example of sin came from the diuell and he was the verie persuaded author of transgressions But this is now the scope of the apostle to teach out of what thing as from the begining sin was conueied by propagation to mankind And that this is the meaning of the apostle it may be prooued by that Antithesis or contrarie comparison which he maketh betwéene Christ the first Adam For the Lord did not restore vs or make vs iust onelie by laieng an example before vs of following him or by shewing himselfe to be a most faithfull admonisher but by altogither changing vs making vs new by the spirit and grace Whervpon Augustine doth séeme to haue rightlie expressed the discommoditie brought by Adam when he saith that He brought mankind into a consumption Adam by a certeine contagion infected vs all An argument of the Pelagians by which word he signifieth that he by a certeine contagion infected vs all 47 But against this doctrine the Pelagians are woont to vse this argument That which hath no being cannot hurt But originall sinne if anie be is alreadie wiped awaie by faith in Christ and by baptisme and doth not remaine Therefore it cannot hurt the children which are baptised But that which these men take as granted namelie that originall sinne is abolished in the beléeuers and in them which be baptised that is not perfectlie true For in euerie sin Two things to be considered of in euerie sin Wherein originall sin differeth from actuall sinnes two things must be weighed the action or lewd affection which is as it were the matter offense or bond vnto punishment which they call guiltinesse But originall sinne herein differeth from those sinnes which they call actuall bicause in them the matter continueth not still for so soone as one hath committed either adulterie or hath spoken blasphemie the thing being doone those actions doo foorthwith cease and are no more extant onelie the offense against God and the guiltinesse remaineth Wherefore séeing by faith and repentance the bond vnto punishment or the offense against God is remitted we may easilie grant that the whole sinne is abolished The matter of originall sin passeth not awaie But in originall sinne the consideration is otherwise bicause the matter thereof passeth not awaie for euerie one of vs hath experience in himselfe that the corruption of nature remaineth séeing as yet also we run headlong continuallie into sinne but vnto diuine things we be vnapt both in bodie and in mind which sinnes notwithstanding are not imputed vnto the faithfull The guiltinesse of originall sinne is forgiuen in baptisme For the guiltines and offense against God is forgiuen in baptisme through faith in Christ although the matter of sinne be still remaining which matter though it be broken and made of slender force in the godlie yet we shall not atteine to the perfect abolishing of the same vntill such time as we die And séeing men which be regenerate doo procreate children not in respect that they be regenerate but by nature and flesh Why the children of the regenerate are borne with originall sinne therof it coms to passe that the children also of beléeuers are borne subiect vnto originall sinne For into them is powred the same defiled and corrupt nature that is in the parents when as yet on the other side forgiuenes or imputation which are apprehended by faith cannot be powred into them For the explicating of this matter Two similitudes Augustine vseth two similitudes One is of the graines of corne which although they be sowne into the ground being purged of their small leaues chaffe strawe eares yet they growe vp againe with all those things which hereof commeth to passe bicause that clensing commeth not vnto those graines by nature but by the art and industrie of men and forsomuch as the corne springeth not of these principles of art and industrie but of nature it must néeds be that when they are sproong vp they follow the order of their owne nature and not of humane industrie The other similitude is of a man circumcised who neuerthelesse begetteth a child with his foreskinne which commeth to passe bicause circumcision was not in the father by nature but by violence vsed outwardlie and séeing that children are not begotten by that outward power but by the inward strength of nature it is of necessitie that when they are begotten they doo followe the order of nature and therefore we bring foorth no other children but such as we our selues are Séeing then we haue in vs the infection of originall sinne they cannot be without the same but we cannot impart vnto our children the remission and forgiuenes of that sinne for that must be hoped for at the hand of God onelie The verie same thing we sée happeneth in sciences and vertues The sciences which be in parents are not deriued vnto their children which although they be in the parents yet they are not deriued vnto their issue whereby it appéereth sufficientlie wherein the Pelagians were deceiued Neither can anie man iustlie accuse vs for these things as though we plucke anie thing awaie either from faith or baptisme What is to be attributed vnto baptisme For vnto baptisme we grant plentifullie that it sealeth vnto vs the remission of the guiltines and of the offense and also grace and the holie Ghost and ingraffing into Christ and that it sealeth vnto vs the right to eternall life Yet it followeth not thereof that by it is abolished the corruption of nature or the continuall nourishment of sinne Wherefore Paule rightlie saith that By hope we are saued Rom. 8 24. But it is a great maruell how the Pelagians can denie that there is originall sinne in infants séeing they perceiue them to die euerie daie For the scripture manifestlie teacheth that The reward of sinne is death and the sting of death is sinne Sinne and death are linked one with another Therefore whom so euer thou shalt seclude from sinne him also thou must of necessitie seclude from death for by the testimonie of the scripture these are compared together as the cause and the effect In Christ was onelie death without sinne But here we must except Christ onelie who notwithstanding he knew not sinne yet for our sakes he died but death had no dominion ouer
7. for it is not subiect vnto the lawe of God no verelie nor cannot be And as manie as are not set at libertie by Christ doo liue vnder the lawe and as Paule addeth to the Galathians are vnder the cursse Gal. 3 10. Places to prooue that before regeneration we be not free Which thing should not be true if they could fulfill the lawe of God for they incurre not the danger of the cursse vnlesse they transgresse the lawe Further Paule expressedlie saith It is not of him that willeth nor of him that runneth Rom 9 16. but of GOD that hath mercie For our saluation is his worke and not the worke of our strength It is he that worketh in vs both to will and to perfourme Before he doo that whatsoeuer he dooth with vs either by the lawe or by the instruction of his word he dealeth with stones for our harts be stonie vnlesse God doo change them into fleshie harts which he promiseth in Ezechiel that he would doo Eze. 11 12. and would bring to passe that we should walke in his waies And surelie if we might liue well and rightlie without grace we might also be iustified by our owne works which doctrine is vtterlie condemned both by Paule and all the holie scripture Ieremie saith Conuert me ô Lord Iere. 31 11. and I shall be conuerted And Dauid saith Psal 51 18. A pure hart create in me ô God The which thing that it commeth not to passe in all men we perceiue by the 29. chapter of Deuteronomie verse 4. where it is thus written The Lord hath not giuen vnto you eies to see nor an eare to heare nor an hart to vnderstand And in the thirtie chapter God promised that he would circumcise their harts and the harts of their séed that they shuld walke in his commandements For he both beginneth finisheth our saluation for this Paule saieth to the Philippians Phil. 1 6. I hope that he who hath begun in you will perfourme it euen vnto the daie of Christ This thing the holie men right well vnderstanding doo praie with Dauid Psa 119 36. Incline my hart vnto thy testimonies and with Salomon The Lord shall incline our harts that we may walke in his waies with Paule vnto the Thessalonians 2. Thes 3 5. The Lord direct your harts in patience and in the expectation of Christ And Salomon in his prouerbs saith The hart of the king is in the hand of God and he inclineth it to what end he will Prou. 21 1. It is the worke of God not our owne that we be conuerted vnto God The end vse of the lawe Esaie 1 19. These testimonies doo sufficientlie declare that it is Gods worke and not ours to be conuerted vnto him and to doo vprightlie 5 Here some obiect vnto vs the commandements which are set foorth vnto vs in the holie scriptures for they séeme to signifie that it lieth in our selues to obserue those things which we be commanded For Esaie saith If ye will and will hearken vnto me ye shall eate the good things of the land And the Lord oftentimes commandeth vs that we should conuert our selues vnto him Be ye conuerted saith he vnto me I will not the death of a sinner Eze. 18 30 and 32. I had rather that he conuerted and liue And when he had published the lawe he said that He had set before them life and death blessing and cursing Deu. 30 15. And an infinite sort of other such like testimonies might be brought But here it must be considered that these things in verie déed are commanded vnto men Lawes indeed are Lawes indeed are giuen but it is not taught that mans strength is able to performe them but we are no where taught that a man is able to performe them of his owne proper strength Neither is it méet that we measure the greatnesse of our owne strength by the precepts of Gods lawe as though so much can be doone of our owne accord as Gods lawe hath commanded naie rather our infirmitie is to be measured hereby that when we sée the excellencie and woorthines of Gods cōmandements to excell our strength by innumerable degrées By the law of God we may measure our infirmitie but not our strength we may remember that the lawe hath a certeine other end than that it should be performed of vs. Paule sheweth that end to be manifold By the lawe saith he commeth the knowledge of sin Rom. 3 30. Rom. 7 13. which he saith was therefore made that the number of transgressions might be increased For by this meanes The lawe is become a schoole-maister to lead men vnto Christ that when they sée themselues ouercharged with the heauie burthen of the commandements and the greatnes of their sinnes they may perceiue their saluation to consist onelie in the mercie of God and redemption of Christ For the weakenes and vnwoorthines of our selues being considered we foorthwith begin to praie vnto God that both he will for Christs sake pardon our sinnes and giue vs sufficiencie of his spirit that we may indeuour to followe his will Giue what thou commandest saith Augustine and command what thou wilt Further another vse of the lawe is that we should sée wherevnto we must applie our selues Also it may be that if through the grace of God there be an accesse of obedience begun men may applie themselues vnto the lawe Lastlie though in this life it be not giuen vnto vs that men can in euerie condition satisfie the lawe yet we shall fullie obteine the same in another life when we shall cast awaie all this corruption Yet God ought not to be accused of iniustice by reason hereof for he is not in fault that men be not able to kéepe his commandements Neither can anie of vs be excused Why God is not to be accused of iniustice bicause that willinglie and gréedilie we doo breake the lawe that is appointed vnto vs. The same was giuen in such sort as it might best agrée with our nature when the same was first instituted for the image of God could not by anie other meanes more plainelie and effectuallie be expressed But and if by reason of sinne we be not able to accomplish the lawe yet this at the least-wise we sée namelie what maner of persons we ought to be Looke In 1. King 16. at the beginning and in the booke De votis pag. 279. put foorth at Basil 6 But that sentence which is commonlie obiected that Nothing is to be counted sinne which dependeth not of election must be vnderstood as Augustine dooth interpret it of that kind of sinne which is not the punishment of sinne for otherwise originall sinne is neither voluntarie nor receiued by election But thou wilt saie Séeing the matter standeth thus we shall séeme of necessitie to sticke fast in sinne which thing indéed I denie not Necessitie of sinning is without
Christ haue all that fréedome which we grant vnto the vngodlie and moreouer that they be also able to doo works which be acceptable vnto God The difference betweene the freedome of the godlie and of the vngodlie although they be not frée neither from sinne nor yet from the calamities and miseries of this life Now should we also speake of the fourth state of man but we may answer in one word touching the same That séeing in our heauenlie habitation we shall inioie the chéefe felicitie no kind of libertie can there be found wanting Of the freedome in our heauenlie countrie vnlesse a man will call that a libertie to be able to sinne and to fall awaie from God that is from the chéefe good thing which there cannot be But because that is a chéefe libertie therefore we hope well that in that countrie we shall be most frée Before part â— place 1. art 10. and in the booke De votis pag. 354. 25 But now there is an other question to be intreated of to wit whether this concupiscence and those corrupt motions which remaine in the regenerate be sinnes and so ought to be called These things are called by Paule The lawe of sinne Whether concupiscence and the motions left in the regenerate be sinnes Rom. 7 23. and the lawe of the members And by an example of himselfe he taught that they remaine in godlie men after regeneration But whether these be sinnes or no cannot rightlie be defined vnlesse we first vnderstand what sinne is Augustine saith that Sinne is whatsoeuer is spoken doone or coueted against the lawe of God But whether this definition belong vnto all sinnes or to those sinnes onlie which be commonlie called actuall A definition of sinne it is vncerteine by the ambiguitie of this word Coueted or Lusted For if the same be referred vnto the full assent of the will How Coueted in that definition is to be vnderstood whereby we assent to corrupt desires then is the definition stretched vnto actuall sinnes but if this word Coueted be so largelie taken as is the last precept Thou shalt not couet the definition may be vniuersall and may comprehend all sinnes The Maister of the sentences in his second booke and 35. distinction cited that definition when he had now largelie intreated of originall sinne and had disposed himselfe to the searching foorth of other naturall sinnes wherefore it séemeth that he thought the same definition to perteine onlie vnto actuall sinnes But howsoeuer it be touching this matter I will not much contend Ambrose in his booke De paradiso and eight chapter setteth foorth indéed a most large definition of sinne Sinne saith he is nothing else than a transgression of the lawe of God and a disobedience of the heauenlie commandements But to passe ouer the sentences of the Fathers the matter must be brought to the triall of the scriptures that by them we may certeinelie knowe and vnderstand what sinne is Iohn in the first epistle and third chapter verse 4. A definition of sinne out of the word of God Sinne saith he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Iniquitie That Gréeke woord is compounded of the particle priuatiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is A lawe Here the nature of sinne is verie well declared for it is said to be a priuation or want whereby is taken from it the good thing which it ought to haue If thou inquire what that good thing is which by sinne is remooued Sinne is called a priuation of that good thing which the lawe of God prescribeth this Gréeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expresseth it for that good thing is taken awaie which is expressed by the lawe of God Wherefore we may saie that it is sinne whatsoeuer withstandeth the lawe of God Now we are to sée whether this definition which is taken out of the holie scriptures be correspondent or answerable vnto that corruption which remaineth in the godlie after regeneration This doo we affirme but our aduersaries denie Howbeit the scripture without all controuersie is of our side for Paule saith expresselie that The lawe of the members warreth against the lawe of God and of the mind Rom 7 23 and that the wisdome of the flesh is enimitie against God Rom. 8 7. so as neither it is nor can be subdued vnto the lawe of God And it wholie striueth against the first and greatest commandement Mat. 22 37. Thou shalt loue the Lord thy God with all thy mind with all thy hart and with all thy strength For if all our strength and abilitie as méete it were would yéeld vnto God this coueting would neuer be resident in vs. Furthermore the verie same coueting or lusting dooth also wrestle against the last precept Thou shalt not couer Exod. 20 17 Augustine And Augustine testifieth that these two precepts cannot fullie be obserued and what the cause is whie they be giuen â—éeing they cannot be kept he alledgeth goodlie reasons which shall not here be néedfull to recite 26 We haue declared by the definition of sinne that this coueting whereof we speake is sin Now let vs consider of other arguments One is taken of the institution of man for Man is made to the image and likenesse of God and Gen. 1 27. Rom. 8 29. We be predestinated that we might be made conformable vnto the image of the sonne of God And we are commanded To put on the new man verse 10. which as Paule saith in the third to the Colossians is renewed to the knowledge and image of him which hath created him and which new man as it is written in the epistle to the Ephesians dooth consist in righteousnes and holines of truth Eph. 4 24. And the image of God which we are commanded to put on as Tertullian saith herein consisteth Wherein consisteth the image of God that we haue one and the selfe-same motions with GOD. And Paule to the Philippians exhorteth vs To be of one and the same mind with Christ Phil. 2 5. But these motions and lusts doo most shamefullie corrupt and blot the image of God in vs. Furthermore that which we ought to crucifie mortifie and put off the same of necessitie must be sinne for if they were good things the holie Ghost would rather haue admonished vs to nourish mainteine them But Paule to the Colossians saith Mortifie your members Colo. 3 5. which bee vpon the earth And vnto the Galathians They which be of Christ Gal. 5 24. haue crucified the flesh with the concupiscences thereof And in another place Put off saith he the old man Eph. 4 22. But and if so be these motions doo so displease God it is in no other respect than bicause they be sinnes for God is so verie good that there is nothing displeaseth him vnlesse it be sinne Rom. 6 23. Lastlie vnto sinne death
is due as a reward wherefore where no sinne is there death can haue no place For this onelie apperteineth vnto the sonne of God to die an innocent For he died for our sinnes Rom. 4 25. but we therefore die bicause we be not without sinne And if it be so then let vs sée what our aduersaries can alledge why infants which be now borne anew in Christ doo die For actuall sinnes they haue not and the guiltines or blame of originall sinne is taken awaie there remaineth onelie lust and corruption of nature not wholie amended corrupt motions which Augustine in his eleuenth booke of Confessions saith are found in infants and he both confesseth and accuseth them as sinnes and therefore séeing these be sinnes they doo not vniustlie die for them Vnto what kind of sin naturall lust and the first motions vnto euill is to be referred A distinction of sinne Mat. 12 31. Forsomuch then as it appéereth by most substantiall reasons that the corrupt lusts which remaine in vs after baptisme are sinnes now it resteth that we sée vnto what kind or part of sinnes they belong Sinne may séeme thus to be diuided that There is one thing which may be forgiuen and another thing which cannot Transgression against the lawe of God which is neuer forgiuen is sinne against the holie Ghost But if sinne may be forgiuen that may be two maner of waies for either it is so forgiuen as we must of necessitie altogither depart from it which we sée come to passe in sore and gréeuous sinnes which Paule saith Doo separate vs from the kingdome of God and commonlie be called mortall 1. Cor. 6 9. or else be so forgiuen as we depart not from them partlie through ignorance ingraffed in vs and partlie by reason of the infirmitie wherewith we be infected And those be called small or veniall sinnes without the which mans life cannot here be led Paule hath put a notable difference betwéene these sins when he exhorteth vs that we should not suffer sinne to reigne in vs. Rom. 6 1◠And of this third kind of sins the apostle cōplained when he said O vnhappie man that I am Rom. 7 24. Who shall deliuer me from the bodie of this death And of these sinnes doo we meane when we teach Lust and the first motions vnto euill be in their owne nature mortall Rom. 5 23. that the works of men notwithstanding they be godlie men be not without deadlie sinnes for that we doo nothing without this kind of defects And such kind of defects be deadlie bicause in their owne nature they deserue death for The reward of sinne is death Further also for that so long as we carrie about with vs these blemishes of corruption we cannot enioie the life eternall for so long are we excluded from it vntill by death we haue put off all corruption Moreouer it is written Curssed be euerie one which abideth not in all the things which are written in the words of this lawe And he which complaineth with Paule that he dooth not the good which he would dooth not performe all the things which the lawe requireth By the mercie of God they be not imputed to damnation nor is not vtterlie without cursse though the same through the mercie of GOD be not imputed vnto him vnto eternall destruction 27 And so doo the men of our part speake of the good works of godlie persons not that either we denie good works or that we thinke not that the good works which are doone by the men regenerate are pleasing vnto God but that our vncleannesse and impuritie may be acknowledged to the perceiuing whereof we are blockish and more than blind Wherefore setting aside sinne against the holie Ghost other sins are diuided into thrée degrées In the first is coueting or lust which is ingraffed in vs Three degrees of sinnes remissible secondlie out of it dooth spring continuallie the first motions and impulsions vnto diuers sorts of wickednesse thirdlie commeth a consent of the will and breaketh foorth into act Paule assigned these thrée degrées when he said Rom. 6 12. Let not sinne reigne in your mortall bodies that ye should obeie the lusts thereof Sinne which ought not to reigne in vs is the ingraffed lust and corruption of nature The first motions are the lusts of concupiscence which spring from thence the which we are admonished not to obeie Then is added obedience which dooth consummate and make perfect the sinne which is commonlie called actuall sinne It is not to be doubted The lust in nature belongs vnto originall sinne but that the corruption of nature apperteineth to originall sinne Againe that sinne vnto the which commeth the consent of the will they call actuall But there is a doubt touching those first motions by meanes wherof we through the benefit of Christ be not tied to a new blame and bond of the iudgment of God whether they be to be referred vnto originall sinne or vnto actuall sinne Surelie they are betwéene both and they take somewhat of each part for so farre foorth as by them we doo worke couet or desire anie thing they haue some consideration of actuall sinne And Paule vseth the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which out of all doubt signifie some action But on the other part bicause we suffer this kind of motion against our wils therefore therein they communicate with originall sinne for that sinne is not taken by choise and of our owne accord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ierom vpon the seuenth chapter of Matthew maketh a distinction betwéene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he dooth signifie the first motions after that the consent of will is come vnto them and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when they doo moue and stirre vp from the beginning And he addeth that although they haue a fault in them yet are they not held for great faults but the passion is to be counted for a sinne Here thou must note that Ierom confesseth that the first motions haue the blame of sinne although they be not counted for crimes that is although by the benefit of Christ they are not imputed vnto death or else although in mans iudgement they be not counted for a crime And sinne is againe diuided into that which is onelie sinne and into that which is both sinne An other distinction of sinne also the punishment of sinne Of which distinction Augustine maketh mention vpon 57. psalme for he saith that The first falling awaie from God is sinne onlie but those sinnes which followe are both sinnes and the punishments of sinnes vntill the time that men come vnto hell fire Wherefore what euils soeuer are committed betwéene the first apostasie or falling awaie and the time of hell fire the same as well be sinnes as also the punishment taken for other sinnes That hath Paule vnto the Romans verie well declared Rom. 1 21. for first he saith
said Rom. 5 20. that The lawe entred in that sinne should abound might séeme to make somewhat for the Manicheis As also that to the Galathians Gala. 3 19. that The lawe was giuen bicause of transgressions And that in the 7. chapter of the epistle to the Romans that Sinne through the commandement killeth Rom. 7 11. And that which is said in the second epistle to the Corinthians 2. Cor. 3 7. that The lawe is the ministerie of death All these séeme to confirme the error of the Manicheis But there must a choise diligentlie be made of those things which of themselues belong to the lawe from those which followe it by reason of another thing and by accidentall means for sinne death damnation and other things of this sort doo spring out of the lawe by reason of the corruption of our nature But if thou compare not the lawe with our nature but consider the same by it selfe or if thou referre it to a sound and vncorrupt nature thou canst not otherwise pronounce of it than that which Paule saith Rom. 7 12. that It is spirituall holie good and that it was ordeined for life and that rather it must be said to declare than to worke sinne Wherefore A similitude if deformed men lieng hidden in the darke should saie vnto one which by chance bringeth a light Get thée awaie hence least thou make vs deformed by this thy light certeinlie we would not gather by their words that the power and nature of the light is such as it can make men deformed but this rather that those things which of themselues be deformed are by the light discouered and shewed what they be Euen so fareth it altogither with the lawe for after a sort it bringeth in light bringeth foorth to our knowledge the sinnes which before laie hidden Why men doo hate the lawe But some man will saie If the lawe be good and holie whie are men so discontented therewith and haue it in hatred Euen bicause it calleth men backe from those things wherevnto by nature they are inclined for it gréeueth them to be forbidden those things And when we looke in the lawe we sée the things which we ought to doo and by reason of the pride which is naturallie planted and ingraffed in vs we would not be restrained by anie rules Moreouer we perceiue that our actions be wrested from that vprightnesse which is set foorth in the lawe and that which is more gréeuous we féele our selues to be so weake that we cannot correct them and reuoke them to the rule prescribed But in the meane time we looke vpon the punishments and vpon the wrath of God which for sinne we doo incurre We be not angrie as it shuld be with our selues but with the lawe and with God All these things so offend our mind as we be angrie not with our selues and our sinnes as méet it were but with the lawe that is giuen by God whereas otherwise the same is most perfect and most holie Howbeit this discommoditie may be remedied and it may be brought to passe that that which before displeased may please vs afterward and this will come to passe if we ioine the lawe togither with Christ A similitude Exod. 15 25 For as the waters of Marath were most bitter to the children of Israel in the wildernes yet the verie same by casting in the wood which God had appointed were made swéete euen so although the lawe of it selfe be bitter yet if Christ whom God hath set foorth vnto vs to be an onelie sauior and the verie iust end of the lawe be added therevnto then shall we féele it to be swéet The which thing that it happened vnto Dauid verse 11. The praises of the lawe in the Psalms Iere. 31 33. it is manifestlie perceiued by the 19. Psal wherein the praises of Gods lawe are woonderfullie set foorth for it is called pleasant swéet aboue honie and the honie combe And this is it which is promised vs in the prophet that GOD would write a lawe in our harts which is nothing else than that he would giue vnto vs the spirit of Christ by whom we should be inclined to those things which the lawe hath commanded to be doone that at the least-wise the commandements of GOD may be pleasant vnto our harts Which thing the apostle also teacheth when he saith Rom. 7 25. I serue the lawe of God in my mind Wherof the regenerate haue experience who though they be not able to performe a perfect obedience vnto the commandements of God yet doo they loue them and excéedinglie desire them and imbrace them as the chiefe God and doo continuallie praie vnto God that they maie drawe most néere to the perfection of them By these things it appéereth how the commoditie and righteousnesse of the lawe is defended against the Manicheis 3 But on the other side The Pelagians iudge the lawe to be sufficient to saluation the Pelagians are no lesse to be shunned which attribute more vnto the lawe than is conuenient for they iudge the same to be sufficient vnto saluation and saie that men if they haue once vnderstood what is to be doone may be able by the verie strength of nature easilie to performe the same Wherefore Pelagius for feare least he should haue béen condemned by the bishops of Palestine as one which vtterlie denied the grace of God confessed the same grace in word for he affirmed that it is néedfull to haue the grace of God vnto saluation But by grace he ment no other thing By grace he ment nothing else but nature and the lawe but nature it selfe fréelie granted vnto vs by God insomuch as God hath made vs reasonable and indued vs with frée will Moreouer he called grace a lawe or a doctrine bicause of our selues we be ignorant what is to be doone or what to be beléeued vnlesse God doo reueale those things vnto vs. Wherevpon Augustine in his booke De gratia Christi against Caelestinus writeth that They affirme the possibilitie of nature to be holpen by grace But he addeth that If their meanings be examined and thoroughlie sifted we shall perceiue that by grace doctrine and lawe they meane nothing else but that a man hauing onelie receiued the knowledge of the lawe hath power enough of himselfe to doo the commandements Vnto which error the Schoole-diuines drawe verie néere when they teach that A man Wherein the schoolemen come neere to the Pelagians by the verie power of nature is able to kéepe the commandements of GOD as touching the substance of the worke although not according to the intent of him that commandeth By which words this they signifie that we be able to performe the verie works although not in such sort as GOD hath commanded them to be doone namelie in charitie and in the spirit which latter part I suppose they added that they might be séene in some
let vs returne to the place of Iames which I cited He that offendeth in one is therfore guiltie of all The obseruation of the lawe must not be admitted with exception bicause the obseruation of the lawe is not to be admitted with an exception as if we might choose anie certeine part thereof to be kept and laie aside and neglect another part for a time as we will and list our selues God hath ioined togither the commandements of the lawe and it is not our part to separate the same at our pleasure We must consider the authoritie of God the lawe-giuer which ought to take place as well in one as in all This interpretation Iames himselfe séemeth to confirme when he saith He that said Iames. 2 11. Thou shalt not commit adulterie the same saith Thou shalt not kill As though he would saie God is as much resisted in breaking one of these commandements as in another But it may be prooued also by an other reason that he which sinneth in one is guiltie of all For euen as we being driuen by temptation lust or other occasion are stirred vp to some certeine transgression of the lawe euen so if the same or like motion should vrge vs to anie other transgression we should as well breke the one as the other Also Augustine Augustine in the place now alledged teacheth that the saieng of Iames is true for another cause for sinne which is committed is contrarie vnto charitie whereon the obseruation of the whole lawe dependeth Brieflie to this end haue I rehersed all these things to declare that sinnes which be committed are not in that respect to be diminished and extenuated bicause they be counted light forsomuch as the transgressions of the lawe are not to be estéemed onelie by the weight and woorthinesse of their actions but rather by the strength of Gods word and authoritie of the lawe of God who hath forbidden to sinne But least I should séeme ouer-rough I am content to haue some consideration euen of the act wherein the sinne is committed The right obseruing of the sacraments perteineth to the first table And surelie as concerning this I cannot sée how it can be accounted a light fault to sinne against the sacraments when as that kind of sinne perteineth to the first table wherein without all controuersie is intreated of the worshipping of God Which worship alone being kept inuiolate other things be easilie corrected and contrariewise the same being corrupted or abused all other things whatsoeuer we doo become most vnacceptable vnto God 37 Further they thinke that the crime wherof we intreate may therefore be extenuated bicause they affirme themselues to erre not wilfullie but by compulsion onlie Of whom if thou demand what maner of compulsion that is which they pretend they cannot vndoubtedlie giue anie other answer but bicause they would not incur the losse of their goods their fame and their life Yet these things make not but that the action is voluntarie Aristotle euen as Aristotle taught in his Ethiks as when passengers in danger A similitude that throwe their goods into the sea to auoid the perill of shipwracke are said commonlie to be compelled when as they neuerthelesse doo throwe them in willinglie For they take deliberation and iudge it better to suffer losse of goods than of life And as they in that worke doo wiselie so doo our men for the loue of life and bodie and couetousnesse of the goods of this world vnwiselie choose the losse of eternall life when with wicked dissimulation they repaire vnto detestable Masses Wherefore the excuse which they bring cannot be receiued as iust The Corinthians also might by this reason haue defended themselues 1. Co. 10 21 when they were reprooued by Paule If we go vnto the feasts dedicated vnto idols we go not thither of our owne affection as though we would allow such sacrifices but by iust reason we be compelled to go thither For if we should flie such feasts we should be accounted seditious euill citizens and without humanitie we should loose pleasant fréendships and profitable fauours yea and peraduenture possessions and countrie too If they had said these things to Paule would he haue giuen care vnto them No trulie for he was not ignorant but that they might haue said so and yet neuerthelesse as it is written in his epistle he vehementlie and most sharpelie reprooued them Aaron also if these mens iudgements were true might iustlie and rightfullie haue defended himselfe for making a molten calfe vnto the Israelits for he might haue said Exod. 32 23 I did it not from my hart but I was compelled so to doo bicause the people would haue stoned me if I had not obeied them So indéed he made answer But Moses which knew right well that the same necessitie or compulsion was not iust but came of a naughtie condition or ground which neither iustice would haue suffered him to haue enterprised nor God would by anie means haue admitted therefore Moses did sharpelie reprooue him Moreouer Masse is a certen signe whereby the faithfull are knowne frō the superstitious these men must assure themselues that Masse is a pledge an earnest penie a token and a signe whereby Papists knowe their companions from others For whether a man giue almes or no whether he praie or praie not liue chastlie or vnpurelie and such other like they lightlie regard but whether they heare Masse or no that is it which they haue respect vnto and if they perceiue he doo they account him straitwaie for one of their owne And againe to detest Masse and not to heare it they take it for a certeine token of falling awaie from Antichrist Wherefore we may well call Masse a publike profession of poperie Masse is a publike profession of poperie With what colour therefore or with what countenance may so great a crime be extenuated They be gréeuous euils saie they which hang ouer vs and we put our selues in most great dangers vnlesse we communicate with the Papists in hearing of Masses I grant it but let vs remember that God both foresawe all these things and also forshewed that they would come to passe who neuertheles would not therfore suffer his lawes to be changed Wherfore as touching these euents let vs cast the care vpon him who hath commanded these things and is not ignorant that these euils are ioined with the obseruing of his commandements The nature of persecution is not to abrogate the lawe of God So as the nature and force of troubles and dangers is not such as they can abrogate the lawes of God Those doo abide and euerlastinglie shall abide and therefore let vs not couet to haue them new made for our dangers and calamities But there is good and wholesome counsell giuen vnto men that they should not part that which they haue betwéene God and the diuell so as they should giue their hart and affection vnto God
forced to indure some bondage thereof when as we can neither will nor choose but haue the same in the secret places of our soule Wherfore Paule in his latter epistle to Timothie writing of the wicked saith that Satan holdeth them captiue at his owne pleasure 2. Tim. 2 26. which cannot be séemelie for the elect Wherefore the iustified persons may wrestle against sinne but they cannot vtterlie be rid of the same Rom. 7 15. 5 That which I doo saith he I knowe not This doubtles he spake not as though he were altogither ignorant what he should doo but he vsed knowing in sted of allowing So the sense is Those things which be doone by me in that I am not yet regenerate I doo not allow And thereby we gather That men be not maisters of their owne actions that by reason of the remnant of corruption or sinne originall we be not maisters of our owne actions affections and inclinations Wherefore Ambrose vpon the Gospell of Luke wrote trulie that Our hart is not in our owne power For oftentimes when we praie we are desirous to be attentiue but sundrie and manifold cogitations enter into our mind drawing it to and fro doo violentlie plucke the same awaie whether we will or no. And he saith that It is hard to bridle such motions but to take them awaie it is a thing vnpossible This saieng of Ambrose Augustine vpon a time recited But I returne to Paule who addeth that he dooth not the good which he would but the euill which he hateth Wherby we may perceiue that the forces of the mind which stir vs vp against the commandements of God can of themselues be called neither good nor euill but so farre foorth as they be compared to the lawe of God So then being repugnant vnto the same they be euill but agréeing therevnto they be called good Neither must they be harkened vnto The first motions vnto euill are sinne Looke part 2. place 1. Art 31. which neglect the first motions of the mind and thinke that there must no héed be giuen vnto them But against these men we must reason on this wise The motions which be of this kind we will appoint either to be good or euill or neither of both Good they cannot be séeing they are commanded by the scriptures to be mortified and kept vnder which for things that be good is not conuenient For good things must neither be kept vnder nor mortified but rather quickened and stirred vp And againe we must not affirme them to be neuters bicause the lawe of God dooth not suffer that For no part of the mind neither action nor motion is left as neuter or frée vnto vs séeing we be commanded to loue God with all our hart with all our mind and with all our strength so then they shall be reckoned among sinnes and euill things Séeing therefore Paule saith that he dooth that which he would not it is gathered that he indéed did not satisfie euen himselfe much lesse then the lawe of God And euerie man easilie iudgeth of his owne selfe that he performeth a great deale lesse than he ought to doo and that if he doo anie good at anie time he doth not the same without striuing and wrestling Whereby it is declared that as yet there remaine faculties in vs which be repugnant vnto God Wherevpon he inferreth Now is it not I that worke that Rom. 7 17. but sinne which dwelleth in me And he saith that he dooth not worke namelie in that he is new borne Who then worketh sinne Euen sinne it selfe that is the euill froth and naughtines of corrupted nature So as we will proue that Paule dooth not commit the sinne as touching all the parts of his mind neither dooth he wholie consent to that euill which he committeth And that which is concluded touching sinne must be affirmed of the obedience and loue of GOD. For in Paule other regenerate persons there be yet some parts remaining which doo not loue God We loue not then God with all our heart with all our soule with all our strength And when he saith that Sinne dwelleth in him he teacheth that men although they be godlie doo with this corrupt mansion omit manie things which the lawe commandeth and admit things which be contrarie to the lawe Rom. 7 18. 6 It followeth To will is readie with me but I find no meanes to performe that is By regeneration I haue a good will now put into me Both to will and to performe are giuen by God the which of my selfe I had not Here the Pelagians did excéedinglie erre who taught that we our selues ought to beginne yet that it is Gods part to prosper our determinations But Paule on the other side sheweth that we of our selues are not apt once to thinke anie good thing And while he saith now I find no meanes to performe he agréeth verie well to himselfe who teacheth in his epistle vnto the Philippians that It is God which worketh in vs Phil. 2 13. as well to will as to performe Neither are the things which he now writeth against those words For to performe perfectlie that which the lawe commandeth we find not in vs but after a sort we may performe it and that not of our selues but we haue it of God And whereas to vs that be regenerate to will things that be right is present that commeth likewise of God Also both good and euill are readie with vs and in that good taketh place we wrestle against sinne but in that euill is also therein we be hindered from our right purpose Such is our condition while we are in this life Wherfore Augustine De nuptijs concupiscentia the first booke and 29. chapter saith that Loue is then performed when the impediments be absent For when we are lett it can be no perfect thing but a certeine mixture contriued of contraries Moreouer he noted the apostles words who saith I find no meanes to performe it and not simplie To doo it For it is granted as we haue said that we may doo well in some respect Augustine further addeth that The commandement Thou shalt not lust cannot be fulfilled in this life But hereof I haue noted else-where Howbeit Why the lawe is giuen when as it cannot be fulfilled some man will demand If the lawe cannot absolutelie be performed wherefore is it set foorth vnto vs Herevnto I answer that we must not gather by the lawe how much we be able to doo but how much we ought to doo Besides there is no doubt but that the lawe hath manie ends First it sheweth sinne for it is written By the lawe commeth the knowledge of sinne And vnto the Galathians it is written The lawe entered in Gal. 3 19. bicause of transgressions namelie to make them manifest And to the Romans Rom. 5 20. It entered in that sinne might the more abound Ouer this It is our schoolemaster vnto
said that he should watch at the â—oome of blessed Anthonie within a daie or two bicause now a yéere or certeine yéeres were passed since he died The elders watched also at the sepulchres of martyrs therby to shew vnto them honor applieng them selues to doctrine exhortations giuing of thanks and praiers especiallie in those perillous times when they might not easilie in the daie time assemble togither Moreouer godlines was by that meanes the better obserued for in the daie time men were occupied in sundrie labours and works Wherefore to the intent that the worshipping of God might not be vtterlie neglected they appointed certeine houres in the night for it Ierom. 29 Ierom against Vigilantius maruelouslie commendeth the institution of the church for watching and he thinketh that we should not cease from this obseruation although by the occasion of these watches some shamefull thing were committed For saith he the errors of yoong men and light women which can also sinne in an other place and plaie shamefull parts at home ought not to reuoke vs from so holie a custome But we sée at this daie contrarie to the saieng of Ierom watches not onelie of the martyrs are abolished but also those which were doone in the honor of the Lord as it manifestlie appéereth in the councell of Anticiodorensis The Councell of Anticiodorensis chapter 5. Although in some places there continue some remnants of watches as at Mantua vpon the feast of Bartholomew and at Vercellis in the night of saint Eusebius But all men knowe how vnreasonablie and immoderatlie men behaue themselues in those watches Watchings turned into fastings Wherefore they haue conuerted the obseruation of watchings into fastings But what maner of fastings I praie you Such as now a daies they vse to absteine from the eating of flesh But whatsoeuer it be the sentence of the apostle is firme and constant 1. Tim. 4 8. that The exercises of the bodie haue no great profit but godlines is profitable vnto all things We must indéed fast and watch as much as reason requireth and the strength of the bodie will beare And I doo not thinke Basil and others must not be imitated in fastings that herein we ought to imitate Basil Nazianzen and such other which with outward obseruations so kept vnder their bodies as at length they became vnprofitable both to themselues and also to others The golden mediocritie is to be kept wherein we must obserue the laudable measure of frugalitie and temperance And these things by the waie as touching watches The eleuenth Chapter Of Christian life wherein is treated of diuers vocations of friendship of the confession of Christ also of the example of Naaman the Syrian which is largelie expounded the vse of riches and of pouertie A Verie excellent sentence is that of Paule In 1. Co. 10 verse 14. We must not seeke out owne as touching the flesh in the first to the Corinthians the tenth chapter Let no man seeke his owne but euerie man an others wealth Wherein is bréeflie comprehended that we should perpetuallie in all our actions haue before our eies the edifieng of our neighbour 1. Cor. 9 22. which the apostle did excellentlie well performe when as he would be made all things to all men As touching the words We may seeke those things that be trulie our owne they haue like signification in name For we are not to séeke our owne as touching the flesh and pleasures but in the meane time there is no let but that we ought to séeke the kingdome of heauen saluation and eternall life which things be ours Otherwise the apostle should be against himselfe who saith in the epistle to the Philippians Phil. 2 12. With feare and trembling worke ye your saluation And also vnto Timothie 2. Tim. 4 14 Attend vnto thine owne selfe and to doctrine Afterward when it is said We must not seeke for other mens things as touching the flesh that We should care for those things which be other mens that also must not be vnderstood as touching the flesh and pleasures For as we are not to séeke these things in our owne selues so must we not prouide that they may be in our neighbours But those things which Paule speaketh namelie In the holie scriptures there is no expresse coÌ„mandement touching the loue of mans selfe of other mens we ought to prosecute as touching saluation eternall life and obteining of the kingdome of heauen vnto them Of the louing of our owne selues there is no manifest precept extant in anie place of the holie scriptures yet is there a commandement giuen vs that We should loue our neighbour Matt. 22 39. as our owne selues Wherein the holie scripture séemeth to determine that the same loue is graffed in vs by nature for what things soeuer God hath made they be of such a nature as they desire most of all to preserue themselues The naturall loue of a mans self being defiled by Adam and by him in vs the lawe commandeth to be amended Which naturall loue of a mans owne selfe when the first man had defiled through sinne he transferred the same being corrupted into his posteritie Wherefore we are instructed by the lawe to correct the same which shall be doone if in like sort as we haue loued our selues we haue such regard of our neighbour in loue as we haue of our selues Therefore it is said Loue thy neighbour as thy selfe Let it not trouble vs bicause else-where in the scripture we heare it spoken that we should hate our selfe as when it is said in the gospell Iohn 12 25. He that hateth not his owne soule can not be my disciple and vnto Timothie 2. Tim. 3 2. Men louing them selues are reprooued And this doubt is easilie resolued for we may doo both After what maner we should both hate and loue our selues that is to wit hate our selues and loue our selues For we our selues beare hatred against our selues séeing as the apostle saith We knowe right well that in our flesh dwelleth no good thing And by the flesh we vnderstand a man that is seuered from the grace and spirit of Christ Rom. 7 18. in whom séeing there is much euill and nothing that is good he deserueth hatred and not loue But againe we loue our selues in the Lord in whom we be now a new creature for we earnestlie wish that the good things which be begun in vs may euerie daie be made perfect more and more Of Friendship In Rom. 11 2 There is no man but vnderstandeth that friendship is a necessarie thing which neither great princes themselues nor emperours can want for if they be destitute of friends by whom shall they gouerne their dominions and kingdoms And how méete and profitable a thing concord is in aduersities we néed not in manie words declare bicause it is most manifest to all men Friendship more conuenieÌ„t than iustice and
father Also Paule said that He knoweth nothing else but Christ 1. Cor. 2 2. and him crucified And indéed God may be said to be made visible in Christ God is said to be made visible in Christ bicause he is ioined in one person with man Wherefore they that sawe Christ might auouch that they sawe God and he that acknowledgeth beholdeth him by faith dooth sée a great deale more than if he should sée Moses burning bush Therefore it is written vnto the Colossians that All the treasures of the wisedome and knowledge of God are laid vp in him Colos 2 3. In Iudges 6 verse 22. Looke In 2. Sam. chap. 24 verse 18. The presence of God striketh a feare in the godlie Before pla 3 art 9. Exo. 33 20. Iohn 1 18. 1. Tim. 6 16. 16 But in marking thou shalt alwaies perceiue that the fathers of old time after they had once séene God or any angels were in excéeding great feare and were so astonied as they looked but for present death And no maruell for it was not vnknowne to them what answere GOD made vnto Moses when he desired to sée his face Man shall not see me liue And Iohn the Baptist as we read in the first of Iohn said No man hath seene God at anie time And Paule vnto Timothie hath confirmed the same saieng No man hath seene God nor yet may see for he is inuisible bicause he dwelleth in the light that cannot be come vnto Which thing also both Gedeon and Manoa the father of Samson Iudg. 6 22 and 3 22. Gen. 32 30. doo testifie Iacob likewise after his nights wrestling wherein he thought he had contended with a man when he perceiued it was an angel marueled how he had escaped safe and aliue I sawe the Lord saith he face to face and yet my life is safe as though hée could scarselie beléeue it might be Exod. 20 19 Moreouer the Hebrues when the Lord came downe vpon Mount Sinai to giue the lawe were so dismaied with feare and trembling that they said to Moses Wee praie thee deale thou with God least if he continue talking so with vs we die euerie one And with these places that also maketh much that is written in the same booke of Exodus Exo. 24 11. Looke in 1. Kin. 19 11. euen when the couenant was made betwéene God and his people and Moses had recited the same and sprinkeled the people with the bloud of the sacrifices and had brought the elders vnto the mount where they sawe God sitting vpon a throne in great maiestie and glorie But after that vision is recited it is added And yet did not God stretch out his hand vnto them Which declareth that it was a rare sight and a strange that men should sée God without all perill and danger of life Wherefore euerie part of that is recorded as doone by speciall prerogatiue Esaie 6 11. Ierom writeth of Esaies death Ierom also testifieth that Esaie was slaine by the Iewes vnder this colour bicause he said that he saw God sitting vpon his throne as it is written in the sixt chapter of his booke They cauilled with him that it was but a lie forsomuch as God cannot be séene of anie man that liueth and therfore they vniustlie condemned him as one that taught the people his imaginations not that which the Lord had shewed him These things did they deuise against that innocent prophet when as they had no other cause to laie against him 17 The like examples also are not wanting in the new testament when the Lord reuealed to his apostles a certeine shew of his glorie maiestie vpon mount Tabor Matt. 17 6. he shone with excéeding great brightnes light was wholie changed before them with whom Moses Elias were strait waie present the voice of the father was heard from heauen These things bicause they did manie waies excéed the power of mans sight the apostles eies might not endure them wherefore they fell prostrate vpon the earth as if they had béene dead Also Peter Luke 5. when at Christes becke he had fished and caught an incredible number of fishes for before that commandement hée had labored long in vaine woondering at the strangnes of the thing and perceiuing that God was in Christ he was so afraid that he said to him I pray thee Lord depart from me for I am a sinful man and cannot abide the presence of the Godhead without perill And Paule when he would make relation 2. Cor. 12 3. how he was taken vp euen to the third heauen where he learned such heauenlie things as hée could not by spéech expresse vnto man wrote Whether in the bodie or out of the bodie I knowe not Assuredlie he durst not affirme that those things happened vnto him while hée vsed the bodie and senses of this life Wherefore it is euident inough that Gedeon was not astonied without a cause 18 But now I thinke if good to shew the reason why the sight of God or of the angels dooth séem to bring present destruction vnto men Peraduenture it commeth to passe by meanes of the heauie masse of this bodie Platonists which as the Platonists affirme is vnto vs as a darke and shadowed prison wherewith we are so hindered that wée cannot perceiue the things which are heauenlie If happilie we doo somtimes sée them by and by we thinke the coniunction of our soule and bodie to be sundered and that we shall die out of hand and that therefore the sight of heauenlie things is propounded vnto vs bicause the diuorce of the mind of the bodie is at hand Moreouer Aristotle Aristotle in his metaphysicks dooth witnes that the power of our vnderstanding is so litle able to comprehend the things diuine which in their nature are most cléere and manifest that it may iustlie be likened to the eies of owles and bats which cannot abide to looke vpon the brightnes of the sunne or the light of the daie They which thus iudge doo saie somewhat but yet not so much as sufficeth for a plaine declaration of the matter The bodie was not giuen as to remooue vs from seeing of God The bodie from our first creation was not therefore giuen vnto men to be anie hinderance to our knowledge of God nor yet to shut vp our soules as it were in a dark and blind prison For so the goodnes of God should become guiltie for making the nature of man bodilie and corporall And that it is so Gen. 2 15. and 19. it is to be prooued by the historie of Genesis which testifieth that God was verie familiar with our first parents notwithstanding they had bodies For he brought them into paradise which he had planted he shewed them the fruits wherof they might eate and concerning other some he made a lawe that they should not touch them and he set all liuing creatures before Adam that he
suffered it it should not be Neither dooth he suffer it vnwillinglie but willinglie neither would he being good suffer ill to be done but that he béeing almightie of that euill can make good The will of God concurreth both to good things and to euill but after a sundrie maner to euils indirectlie he suffereth them to be done He suggesteth good things but bicause they happen into euill men sins doo insue But as for the good things he not onelie suggesteth them but hée bringeth them to passe Yet he ruleth and gouerneth sin also that it may not rage against euerie man neither at all times nor beyond measure Those euils lurke within vs but when they breake foorth they can not escape the prouidence of God But good things as I haue said he not onlie letteth not but he bringeth them to effect he worketh together with vs and hée swéetlie bendeth our will that we may be glad to doo those things that did mislike vs. Wherefore the respect of generall prouidence is one the respect of vsing of things though euill is another and the respect of things which he doth in vs that be regenerate is another So vnderstand I Exod. 8 15. that Pharao was hardened by God and that also he hardened himselfe for he had in himselfe the cause of obduration But God is said to haue hardened by reason of suggesting and gouerning further bicause he so ruled sin and vsed the same to his owne glorie And Paule saith Rom. 9 17. that he raised him vp for to declare his power So vnderstand I The vessels of wrath to be prepared vnto destruction By what meanes They be of themselues of their owne naughtines of their owne corrupt nature prone vnto sin In like maner it may be said that they after a sort are prepared by God bicause through his good suggestions wickednes breaketh foorth and while it breaketh foorth it is yet in the hand of God to applie the same as he will one waie or another for God with a good will doth that which we doo with a most peruerse mind Permission is a kind of will but yet not absolutelie for the will of God properlie is the cause of things It is not as mans will is wée will manie things which we bring not to passe What is then the cause why God would not haue sin It is for that sin is among those things which haue no néed of a cause efficient but of a deficient cause Therefore sin doth not properlie come vnder the will of God And if that God be put as the cause not efficient but deficient shall we saie that God doth faile in himselfe No but he is said to faile bicause he doth not hinder nor resist nor cause to relent What maner of will shall this be A will not to hinder a will not to mollifie a will not to illuminate 17 Neither for all this doth God either by suggesting anie thing or by not letting constraine the will neither can the diuell doo this That God constreineth not the wil. For if the will should not worke of his owne accord it were no will but rather an vnwillingnes It may as ill be ascribed vnto the will to be compelled as to the fire that it should not be hot Wherefore our nature and will being so corrupt if the fauour of God be withdrawne of his owne accord and by it selfe it inclineth to euill The which neuertheles from the time of his beginning was not euill but bicause it is brought foorth of nothing and is confirmed and susteined by the grace and power of God if that be withdrawne which confirmeth it straitwaie it will to worsse of his owne accord But if mans will be not constreined to euill neither is euill of his owne creation but onlie is said to sin by deprauation what shall we saie as touching the sin of the first man In him nature was good grace and the helpe of God was not wanting and yet neuertheles he sinned Héere we saie that we must iudge one thing as concerning the first man and another as touching our nature which we haue now corrupted God bestowed vpon him manie gifts The difference betweene the first man and our nature now corrupt but yet he so made him as he might stand he might also fall No doubt but God if he would might haue made him so perfect as he could not haue sinned Which the state of the blessed saincts doth declare for the holie spirits in the heauenlie habitation and we when we shall be there shall be so confirmed as we shall not be able to sin anie more otherwise it would be no perfect felicitie it should be ioined with a feare of falling But yet he did not this vnto Adam and whereas by his prescience or foreknowledge he knew that he would fall he might haue kept him there-from but he would not but would suffer him to fall and by his eternall decrée had Christ to be the remedie of his fall The rest of the things concerning that state we can not more particularlie declare bicause we haue not the perfect knowledge thereof Let vs returne to our owne state the which is such as before the renewing by Christ we were not able to will anie good thing but of necessitie to lie in sins neither might we lift vp our selues so far is it off that we should be able to stand vpright as it was granted vnto the first Adam But although God as we said is not properlie the cause of sin yet must he not be drawne out of his throne but that he also ruleth sins and maketh a remedie for them And this we may be assured with our selues that there can be nothing done either of vs or of anie creature besides the will of God But yet let vs not héereby excuse our sins as though we would obeie the will of God by committing of sin We must accuse our selues séeing we haue the originals of sin in vs. As concerning the will of God wée must followe that which the scripture teacheth and we must not depart from his lawe And when we otherwhile depart from him we must weigh with our selues that the motion of turning awaie from God and of the inclination to allurements of this world is a thing proper vnto our will being now corrupted not as it was instituted by God Wherefore there be deficient causes of this motion but an efficient cause which hath God a worker together with vs we must not seeke Wherevpon we note in the booke of Genesis that it is not said that darkenes was made of God Gen. 1 2. The darkenes saith he were vppon the face of the deepe yet God did so order them as they should preuaile by night they were priuations So this motion of turning awaie from God séeing it forsaketh and depriueth mens actions of conuenient goodnes a cause surelie it hath but the same is deficient 18 These things being declared there remaine thrée things to
wiped out who were written in before the will séemeth not to be constant Read Augustine vpon that place A man commonlie saith Quod scripsi scripsi What I haue written that haue I written and will God wipe out that which he hath written How then are they said to be wiped out The kind of spéech is according to the hope of them In verie déed they were not registred but they thought themselues to be registred But there be some which refer blindnesse and hardening of harts to foreknowledge onelie Howbeit there is not a bare prescience of these things but there is a certeine will of God whereby God cannot foreknowe things to come vnlesse they be such as shall come to passe And those things that shall be or be cannot come to passe or be vnlesse that God with some kind of will will haue them to be or to come to passe Wherefore there is some will of God that preceadeth fore-knowledge he hath a will not to let things and he hath a will to vse them according to his predestinated counsels 33 An other argument To the 19. These tyrants Nabuchadnezar Senacherib and others Esaie 10 5. and. 19 were in the hand of God as a staffe and rod and therefore God séemeth to be the cause of sinne Indéed it is true that they were as a rod and when they had executed their office they were throwne into the fire yet were they not without sense and perceiuing but were mooued forward by their owne naughtie will and therefore are iustlie punished For there is two kinds of instruments as I declared before Howbeit this is no beguiling that God will vse these things yet command that they shall not be doone These men doo them of a naughtie will but God vseth their naughtines Men also can vse well the naughtie actions of their aduersaries and manie times they doo vse them without anie craftie dealing euen to the intent they may take héed to themselues and may shew patience Sometime God vseth sinnes to punish the sinners themselues yea rather he vseth them so alwaies for bicause sinne is alwaies a punishment of the sinner And otherwhile he vseth them for the punishment of others An other argument was To the 20. that God put into the hart of Dauid to number the people Indéed 2. Sam 24 1. 1. Paâ— â—1 1. the scripture speaketh after this maner These kind of spéeches we heare not in the poets but in the word of God Plato might banish poets out of his common weale but we may not driue out scriptures which speake on this wise But how these things must be vnderstood I haue declared before God withdrew his helpe from Dauid he hindered him not he would vse that worke for punishing of the people But it is obiected If God withdrawe his grace hée dooth it iustlie I grant it yet notwithstanding he dooth the same further he vseth the diuell also Ibidem In the booke of Chronicles it is said that the diuell set on Dauid therefore God also did it insomuch as he gaue the diuell leaue But they obiect against that which we haue oftentimes spoken namelie that grace being remooued from vs sinne dooth créepe on of it selfe séeing our owne will of it selfe inclineth vnto it euen as darknes dooth naturallie come after the light is gon God saie they is euen as the sunne bicause his light shineth in euerie place but there be men which conueigh themselues into corners but if his lightening be in euerie place into what corners should men go where that light is not The diuine scripture saith otherwise for it saith of him that abused the talent Matt. 25 28 Take it awaie from him c. Dauid praieth Take not awaie thine holie spirit from me wherefore God ment to vse the sinne of Dauid for punishment of the people And Aeschylus the tragicall poet is by some vniustlie accused who saith that God if he will destroie and take awaie anie he giueth the causes and occasions séeing the scripture so speaketh which can speake against the lawes of Plato but not against the lawes of God 1. Sam. 2 25 For it saith that the sonnes of Helie did not hearken to their father bicause the will of God was to destroie them 1. Kin. 12 15 and that Roboam would not giue eare vnto the elders bicause the turning awaie was of God It was said that If the matter should be thus To the 21. then God should not be the cause of all things if he be not the cause of sinnes It followeth not for although God be not the cause of sinne yet he gouerneth the sinnes which be committed he vseth them and maketh the verie ground-worke so farre foorth as it is a naturall thing But it behooueth saie they that sinne be voluntarie If we speake of actuall sinnes it is true but of originall sinne it is not true Also the first motions which be sinnes are not voluntarie Barnard And Barnard in his treatise of frée will setteth downe certeine degrées of mans nature Men that be blessed in the heauenlie habitation cannot sinne it was in Adam not to haue sinned after sinne committed we cannot choose but sinne So be the damned so be the reprobate and wicked But the godlie regenerate are able not to giue place vnto sinne and bring to passe that sinne shall not altogither reigne in them and this they haue of the spirit of God Whereby it appéereth by this distinction that the sinne of the damned is of necessitie We cannot make choise of anie part without the spirit of God and yet sinne neuertheles For although it be a thing of necessitie yet it is voluntarie but not so voluntarie as we be able of our selues to make choise of the other part which is contrarie therevnto for we cannot haue the choise on the other part but through the same spirit of God In punishing there is no respect what wee are able or not able but what we doo against the lawe of God Sinnes are iustlie punished but there is no respect had what thou art able or not able but whether that which thou dooest be doone against the lawe of God or no. And God dooth iniurie vnto no man Wherfore this obiection is not of force if we respect God If one sée a blind man to be falling dooth not stretch foorth his hand to helpe him or setteth him not vp againe it séemeth to be crueltie To the 22. God séeth a man readie to fall he putteth not foorth his hand it séemeth to be crueltie In whom In men bicause the lawe is prescribed vnto them GOD is not subiect to these lawes Zuinglius This answer maketh Zuinglius in his booke De prouidentia and in his booke De falsa vera religione where he intreateth of merit And although God bestowe not so large gifts vpon the reprobate as he dooth vpon others yet he giueth them manie things
am not ignorant that they alledge for themselues that which is said in the 81. psalme Psal 81 13 I permitted them to their owne harts lust But if we confer with the true Hebrue text it will appéere more féeble of lesse proofe than they be aware of For the verbe Schillach in the Hebrue is in the coniugation Piel which by the force of the coniugation signifieth A vehement action neither is it conuenient that we should abate the force thereof through expounding of it by the word Permission Nay rather How the word of permitting is vnderstood in the scriptures Rom. 1 24. it agrées with the phrase of Paule wherein it is said in the epistle to the Romans that God deliuered the wicked to a reprobate sense and it is rather shewed that God cast awaie the wicked than permitted them But whereto did he permit them or cast them off Verelie to their own wicked desires as who saith they should be wholie possessed and gouerned by them And in this sense is that Hebrue word oftentimes vsed in the scriptures In Genesis it is shewed Gen. 3 24 that God cast man out of Paradise and who would there interpret the word Cast out by the word Permitted seing he rather draue and thrust them out from thence Moreouer in the 19. chapter the angels saie And the Lord hath sent vs out to destroie Sodom in which place Gen. 19 13. To send foorth cannot be the selfe same that is to Permit And it is written in Ezechiel It brought foorth the branch Ezec. 17 6 while notwithstanding a vine dooth not permit the branch to come foorth of it but dooth rather inforce it to bud out Wherfore let the interpretour beware least in that place he interpret the Hebrue verbe Schillach by the verbe of permitting 42 Neither must we passe it ouer The scriptures attribute the permission of God as well to good things as to bad Hebru 6 30 that the holie scriptures no lesse attribute the permission of God vnto good things than vnto euill For the apostle in the sixt chapter to the Hebrues when he intreated of good things saith If God shall permit Iulian the Pelagian as appéereth out of Augustine in the third chapter of the fift booke which he wrote against him was of the opinion that when it is said in the scriptures that God deliuereth or blindeth it must onelie be vnderstood that he leaueth or permitteth But contrariwise Augustine saith that God dooth not onlie permit but as the apostle taught He declareth his wrath and power Furthermore Iulian writeth that such spéeches are hyperbolicall or excessiue spéeches Augustines opinion of permission Rom. 9 22. but Augustine affirmeth that they be proper Iulian interpreteth that these which are said to be deliuered to their owne lusts were infected before with these diseases wherfore he addeth What néed was it Whether to haue lusts and to be deliuered to them is all one that they should be deliuered to them It was enough that they were suffered to wallowe and rest in them Vnto this Augustine saith Dooest thou thinke it all one to haue desires and to be giuen ouer vnto them For the vngodlie be giuen ouer vnto their naughtie luss not onelie that they may haue them but that they may be altogither had and possessed of them Wherefore the same father added Euen as God dealeth in the bodies of wicked men by vexing punishing them euen so he worketh in the minds of them by driuing of them vnto sinnes And in the same place he intreateth of the historie of Semei 2 Sam. 16 verse 10. where Dauid saith The Lord commanded him to curse me The Lord saith Augustine iustlie inclined the will of Semei being euill through his owne fault to raile vpon Dauid and the cause is shewed For the Lord shall reward me good for this rebuke The same Augustine also in his booke De gratia libero arbitrio writeth that God dooth worke in mens minds inclining them as well vnto good as vnto euill oftentimes by his secret iudgement yet somtimes by his manifest iudgement but euermore by his iust iudgement Wherevnto adde that how and for what cause he dooth these things it is excéeding hard to expresse But yet this is most certeinlie to be determined that these euils so far foorth as they come of God be not sinnes but are things iust and good but in that they procéed either from the diuell or from men of good right they ought to be accounted sinnes The Manicheis The Manicheis when they could not vnwrap themselues out of this doubt did feigne that there were two beginnings of things whereof the one should be good but the other euill But we teach that there is one God the author of all good things wée saie that sinnes sprang vp by the departing of Adam from God and yet that those sinnes are tempered and ruled by the will and pleasure of God Wherevpon we conclude that the verie actions themselues that is the subiects of sins be of God and that he when he thinketh it meet dooth withdrawe his grace and succour and that afterward he ruleth bendeth the naughtie lusts of men which waie soeuer it shall please him and that séeing he vseth the sinnes of men to the punishment of other sinnes it cannot be said that he by no meanes at all would them Of the sinne of Adam But of the sinne of Adam the question is the more difficult bicause there was no fall of his went before which should be punished by God with a latter sinne Yet vnto this we answer that the action of his that is the subiect of deformitie and vnrighteousnes was of God but the priuation or defect came of the frée will of Adam whom God created vncorrupt frée and perfect but yet not so that he might not reuolt and doo amisse Neither was the grace of God whereby he should be kept backe from falling so great as it did firmelie establish him And it cannot be doubted but that God would that Adam should fall otherwise he had not fallen and he would haue him fall doubtlesse not in respect of sinne but that he might vse that fall to make manifest his power and the vnmeasurable riches of his goodnes and that he might shew himselfe able not onelie to make man pure and perfect but to restore him also being fallen and perished And for that cause he sent his sonne to die for mankind vpon the crosse Wherefore Gregorie cried out O happie fault Gregorie which deserued to haue such a redéemer 43 But this must be diligentlie marked that God dooth somtimes allow those things In 1. Kin. ◠verse 16. How God sometimes alloweth those things that he would not to be whereas yet it pleaseth him not that they should be doone Not as though there be two wils in him for he hath but one will onelie whereof notwithstanding there be diuers obiects for he
said of Leuie in the epistle to the Hebrues Heb. 7 9. that He paied tythes in the loines of Abraham by the like and selfe-same reason we may saie that we were in the loines of other our forefathers from whom we haue descended by procreation and that therefore there is no cause whie the sinne of Adam hath béene deriued vnto vs rather than the sinne of our grandfather great grandfather his father or of anie other our progenitours And that by this meanes the state of them which shall be borne in the latter daies would séeme to be most vnhappie for that they must beare the offenses of all their forefathers These things alledge they to prooue that there is no originall sinne Originall sinne is prooued by testimonies of the scripture Gen. 6 3. and 5. Gen. 8 21. 3 But we on the contrarie part will prooue by manie testimonies of the holie scriptures that there is such a sinne Thus God saieth in the sixt of Genesis My spirit shall not alwaies striue with man bicause he is flesh And againe All the imagination of their harts is onlie euill euerie daie And in the eight chapter The imagination of their hart is euill euen from their verie childhood These things declare that there sticketh some vice in our nature when we be borne Psal 51 7. Also Dauid saith Behold I was conceiued in iniquitie and in sinnes my mother hath conceiued me Nothing can be plainer than this testimonie Iere. 17 ◠Also Ieremie in the 17. chapter saith that The heart of man is wicked peruerse and stubborne Iob. 3 3. Iere. 20 14. Yea the same Ieremie and Iob also do curse the day wherein they were borne into the world bicause they perceiued that the verie originall and fountaine of vices sprang vp togither with them Iob. 14 4. But Iob hath a most manifest testimonie of the vncleanes of our natiuitie for thus he saith Who can make that cleane which is conceiued of vncleane seed And our sauiour saith Iohn 3 3 Except a man be borne againe of water of the holie Ghost he cannot enter into the kingdome of heauen And euen as the potter dooth not make anie vessell anew vnlesse he perceiue the same to be ill fashioned before euen so Christ would not vs to be regenerated againe vnlesse he sawe that we were first vnhappilie begotten Which he also testifieth in another place saieng Ibidem 6. That which is borne of the flesh is flesh and that which is borne of the spirit is spirit By which words he would signifie vnto vs that therfore regeneration by the spirit is necessarie bicause we had before but onelie a carnall generation Paule in the sixt chapter to the Romans saith Rom. 6 2. that We must not abide in sinne bicause we are dead vnto it Which thing he prooueth by baptisme for he saith Ibidem 3. that All we which haue beene baptised into Christ Iesus haue beene baptised into his death to the end we should die vnto sinne and that our old man should be crucified and the bodie of sinne abolished And forsomuch as yoong children be baptised euen therby we haue a testimonie that sinne is in them for otherwise the nature of baptisme as it is there described by Paule should not consist Also he foloweth the same reason in the epistle to the Colossians where he saith that Col. 2 11. We be circumcised with the circumcision made without hands by putting off the sinfull bodie of the flesh being buried togither with Christ in baptisme He compareth baptisme with circumcision and faith that those which are baptised haue put off the bodie of sinne Neither is it to be doubted of but that those which be baptised are baptised into the remission of sinnes And assuredlie Gen. 17 14. the circumcision which in the old lawe was giuen vnto children was correspondent vnto our baptisme And as touching circumcision it is writen The soule whose flesh of the foreskinne shall not be circumcised the eight daie shall die the death Wherefore séeing children haue néed of the sacrament of regeneration it followeth necessarilie Ephes 2 3. that they be borne vnder the power of sinne Paule vnto the Ephesians the 2. chapter saith that We are by nature the children of wrath But our nature could not be hatefull vnto God vnlesse it were defiled with sinne And in the same place Paule with most weightie words describeth the féercenes of this wrath Ibidem 2. how that We walke according to the prince of this world which is of strength in our harts by reason of our disobedience and therefore wee doo the will of the flesh and of our mind Augustine also citeth a place out of the first epistle to the Corinthians 1. Cor. 15 verse 22. that Christ died for all men wherefore it followeth that all men were dead and had néed of his death But it is a wicked thing to exclude children out of the number of them for whom Christ died But if you shall demand what kind of persons they were for whom Christ suffered this did the apostle sufficientlie declare in the epistle to the Romans Rom. 5 6 and 8. when he said that they were weake Gods enimies vngodlie and sinners Among whom we must reckon yoong children if we will grant that Christ died for them Besides this it séemeth that originall sinne is most manifestlie taught out of the seuenth chapter of the epistle to the Romans for thus it is written verse 14 19 23. The lawe is spirituall but I am carnall sold vnder sinne Wherevnto is added The good which I would doo that doo I not but the euill which I would not doo that doo I it is not I then that doo it but it is sinne that dwelleth in me He also maketh mention of the lawe of the members lamenting that he was thereby drawne captiue and against his will And in the eight chapter he saith verse 7. that The wisedome of the flesh is enimitie against God and that it is not subiect to the lawe of God nor yet can it be Yea the death which yoong children haue dooth sufficientlie beare record that sinne sticketh in them vnlesse we will saie that God punisheth them vndeseruedlie Moreouer the place in the fift to the Romans conteineth a most euident testimonie of originall sinne for thus it is written verse 12 11 19. that By one man sin entred into the world and that all men without exception haue sinned and that the sinne of one man spred ouer all men and that for the disobedience of one man manie are made sinners Further they which are graffed in Christ are towards the end of the same epistle Rom. 11 17 called wild oliue trées by which metaphor is signified that man degenerated from the good institution of his owne nature But if we haue departed from our owne nature vndoubtedlie we haue gotten originall sinne And Paule before so
The woolfes whelpe is slaine which neuertheles might excuse it selfe that it had not as yet wearied anie shéepe or doon anie damage to the flocke yet the reason wherefore he is killed is good bicause he hath a woolfes nature would doo those things if he were suffered to liue Hervnto Pighius addeth another argument namelie that sorrowe contrition is not required for originall sin But how is he able to proue this The godlie lament for being opprest with this vice Psal 51 7. Rom. 8 24. For all godlie men haue gréeuouslie lamented for being opprest with this vice Dauid at what time as he occupied himselfe in repentance brake out into these words Behold how I am conceiued in iniquitie Paule dooth so bewaile for this offense as he crieth out O vnhappie man that I am Who shall deliuer me from this bodie subiect vnto death And whereas Pighius saith that these will be content with their state he vseth no other reason than bicause if they should striue against the will of God and should be sorrowfull for the iudgement doone vpon them they should sinne which thing is not néedfull to surmise of them bicause they committed no sinne in this life But here Pighius must be demanded Whether infants haue had that right will in this life He must of necessitie denie it séeing by reason of their age they could not haue it Which being so how dare he assigne the same to them in another life It is much more probable that they shall there haue an euill will whereof there was a beginning in them while they were here than anie good will whereof they possessed no token in this life But that similitude A similitude which he brought of a liberall prince who not onelie fréed his seruant but also aduanced him to great honours is none of his owne proper inuention for it is borrowed out of Aegidius Romanus Aegidius a Scholle-diuine the Schoole-diuine who neuertheles acknowledgeth with vs the corruption of nature and naughtines naturallie ingraffed in vs from the beginning A similitude But yet this similitude must be examined least as tapestrie hangings couer the blemishes of bare wals so the same with the shew and colour cast vpon it may cloke some error and dangerouslie deceiue and abuse vs. He setteth foorth vnto vs Adam as a bond-man which from the beginning was both set at libertie by God and also indued with excellent gifts and so furnished as those things should also haue béene extended vnto his posteritie so that he had obeied the commandement and lawe of God but if he neglected to doo the same then he with all his posteritie should returne to the former state of bondage Herein lieth hid the error of Pighius for he feigneth to himselfe a man which from the very beginning had a nature that was subiect to corruption bound fast vnto the seruitude of vnreasonable affections Which thing is not true Man at the beginning was of nature vncorrupt for he was made perfect by God not that he should be like vnto a brute beast Indéed he had desires vnto things which were both pleasant and might preserue but yet vnto no such things as should stir him vp against the word of God and right reason And there was a bodie giuen vnto him which might haue endured for euer Therefore when he sinned he fell not into his first state but procured to him selfe a new infelicitie These things shall suffice at this present concerning that second opinion 9 The third is that lust or concupiscence dispersed in the flesh and members is originall sinne The opinion of Augustine Of which opinion was Augustine as appéereth by his booke De peccatorum meritis remissione and by manie other places Whom she Shoole-men do interpret that he ment not al-onlie of the concupiscence of the grosser parts of the mind but also of the naughtines of the will But Pighius repugneth Vnder the name of concupiscence Augustine comprehended all sinne saieng that Augustine affirmed that onelie concupiscence of the flesh and members is originall sinne as though Augustine ment not that by the wickednes of the affections both the mind is blinded and the will corrupted For séeing these vices are ioined one with another he would vnder one name comprehend them all and he vsed the name of concupiscence bicause in it the force of this disease dooth more plainlie and manifestlie appéere Where Hugo De sacramentis wrot What is originall sinne that Originall sinne is that which we from our natiuitie drawe into our mind through ignorance and into our flesh through concupiscence Lastlie whereas Christ said that None can be saued Iohn 3 3. except he be regenerated he ment not onelie as touching the flesh or lusting part of the mind for it chésflie behooueth Our reason and will must be first regenerate that our reason and will be borne anew then followeth regeneration of the affects and of the bodie whereby as méet it is all things are subdued to the spirit and word of GOD. Neither did Augustine by concupiscence vnderstand the verie act of lusting but the ablenes proanesse What Augustine ment by concupiscence and readie disposition vnto ill dooing which vices are not alwaies knowne in children but so far foorth as they descrie themselues by their age For so in déepe darknes A similitude there is no difference betwéene a blind man and him that séeth but so sonne as light commeth or the daie is present the impediment of the blind man is easilie perceiued Before that the woolfe be past the age of a whelpe A similitude he sheweth not his nature and rauening The scorpion dooth not alwaies pricke yet dooth he alwaies carrie a sting The serpent while he is numd through cold in the winter is safelie handled not bicause he hath no venom but for that he is not able to powre it out And he saith that this concupiscence is brought vnto vs by generation bicause all wée haue sinned with Adam for he iudgeth All mankind was in Adam as in one lumpe that all mankind was in Adam as in one lumpe and that bicause nature was corrupted in him thorough sinne we cannot from thence drawe other than a corrupt nature Matth. 7 16 for Grapes are not gathered of thristles nor figs of thorns But he saith that this concupiscence is speciallie deriued vnto the posteritie through the heate of lust which happeneth in procreation The opinion of some of the School-men Yet some of the wiser sort of Schoole-men haue iudged that although there should happen no wantonnes of lust in the coniunction of the parents yet that the child should not be without originall sinne bicause the same was in the first man as it were in Seminali ratione as they speake that is the nature of the séed Whether this concupiscence be voluntarie But if so be thou demand of Augustine whether he
vnto saluation whereas others be preserued safe vnto their ripe yéeres at which time they deserue their owne destruciton We must reuerence the secrets of God and not seeke to carpe at them where otherwise they might haue béene saued if they had died in their infancie Here ought we to haue in honour and estimation the secrets of Gods iudgement and not to be of the mind to correct and amend them according to the prescript of our lawe The saieng of Cato Cato an ethnike man taking part with Pompeie bicause he iudged that part to be iuster than Caesars part at the last when victorie inclined vnto Caesar and that Pompeis side was discomfited and fled he looked vp to heauen and cried out that There is great obscurenes in diuine things for he thought it a thing vnwoorthie of Gods prouidence that Caesar should haue the victorie And surelie when I thinke vpon these things I am much delighted with the answer of Augustine which he vsed against the Pelagians when he intreated of the verie same matter that we haue now in hand Two arguments of the Pelagians For two arguments somwhat subtill difficult were obiected vnto him by the Pelagians One was how it might be that God which for his goodnes sake dooth forgiue vs our owne sinnes will impute other mens sinnes vnto vs Another was If so be that Adam by originall sinne condemneth those which sinne vnaduisedlie and against their wils why dooth not Christ also least hée should giue place to Adam in anie thing saue the vnbeléeuers To these Augustine maketh answer A notable saieng of Augustine What if I were somwhat dull and could not confute these reasons vpon the sudden should I therefore giue the lesse credit vnto the scriptures Naie rather it is much more méete that I should acknowledge mine owne simplicitie than to laie anie falshood vnto the scripture But afterward he dissolueth both the arguments for vnto the first he answereth that God is excéeding good God imputeth not vnto vs other mens sins but our owne and dooth not impute the sinnes of others vnto vs as these affirme that he dooth in originall sinne but the iniquitie of our owne selues which cleaueth to our owne nature euen from the first beginning of all Vnto the other he saith that Christ saueth euen them that be vnwilling Christ saueth them that be his whether they will or no. for that hée expecteth not them till they be willing but of his owne accord commeth vnto sinners when they be both vnwilling and resisting and also the he bringeth manie infants vnto felicitie before they as yet beléeue neither by reason of their age can haue faith whereby they should beléeue These things I thought good to bring in to shew that it is lawfull for me if I will to vse the answer which this father first vsed to saie vnto Pighius The iustice of God hath no need of our defense Let vs leaue vnto God the defense of his owne cause he hath no néed of vs to defend him that he should not be counted vniust or cruell Let vs beléeue the scriptures which crie out euerie-where that We be borne in sinne and corruption Which thing also both death and an infinite heape of calamities doo shew which in verie déed should not be laid vpon the children of Adam vnlesse there were some sinne in them to be punished But they which descend not into themselues nor looke into their owne nature how prone it is vnto all naughtines doo not knowe what this concupiscence meaneth Yet no small number of the ethnike philosophers perceiued the same for they maruell how The verse Ethnikes woondered at the corruption of our nature in so excellent a nature so great lewdnes and selfe-loue and desire of voluptuousnes can be and they so acknowledged these euils that they also adiudged it most néedfull for their children to haue chastisement and discipline And for the redressing of this ingendred naughtines They sawe the euill but perceiued not the cause and fountaine thereof they counselled vs to take in hand labours and exercises and other weightie and hard enterprises but indéed they perceiued not the cause and fountaine of these euils for that is onelie to be perceiued by the word of God 12 Furthermore Pighius disputeth that this lusting which Augustine calleth concupiscence is the worke of nature and of God and therfore can not séeme to be sinne But it is answered before that it procéedeth not from the originals of nature as the same was instituted by God but from it being corrupted for when man was created he was made iust and as the scripture speaketh Vnto the image of God Adams appetite of pleasant things was moderate in his first creation And therefore that same appetite in Adam of things pleasant and preseruatiue when he was first created was not raging and vehement that he should doo against right reason and the word of GOD for that followed afterward Wherefore the same must not as Pighius saith be called the worke of God but the naughtines of sinne and corrupting of affections And therefore Augustine calleth Iulian the Pelagian A shamelesse praiser of concupiscence Iulian the Pelagian praised concupiscence for he commended it euen as Pighius dooth to be a notable worke of God Moreouer Pighius is against Augustine for the same verie cause that he saith concupiscence is sinne before baptisme and denieth it so to be after baptisme whereas saith he concupiscence is all one God all one and his lawe all one wherefore he concludeth that either sinne must be in both or else in neither of them But here Pighius greatlie erreth in two respects How we are changed in regeneration first bicause he thinketh that in regeneration there is become no change especiallie séeing he cannot denie but that Christs remedie is added his righteousnes applied and our guiltines taken awaie for God dooth not impute that concupiscence which remaineth after regeneration Moreouer the spirit is giuen wherewith the strength of concupiscence maie be broken that although it doo sticke within vs yet that it shall not reigne ouer vs for to this end Paule exhorteth vs Rom. 6 12. when he saith Let not sinne reigne in your mortall bodies Againe on the other part he is deceiued Augustine affirmeth that the concupiscence remaining after baptisme is sinne in that he thinketh Augustine to iudge that the concupiscence which remaineth after baptisme is no sinne at all but most especiallie if the sinne be considered alone as it is by it selfe for in most plaine words he declareth it in his owne nature to be sinne bicause it is disobedience against the which we must continuallie wrestle When he denieth it to be sin that is ment of the imputation of the falt That same concupiscence is no actuall sin And where he denieth the same to be sinne it must be vnderstood as concerning guiltines for that
and praie that strength may be giuen vnto him that at at the least-wise in part and with an obedience begun he may execute those things which are commanded and that such things as he faileth in may not be imputed vnto him but may be supplied by the righteousnes of Christ Augustine in his first booke against Iulian reprehendeth the Pelagians bicause they thought that they knew some great matter The Pelagians vanted that God commandeth not things that cannot be doone Augustine maketh mention of the sinnes of infants when they vanted that God commandeth not those things which be vpossible and he sheweth that these which we haue now declared are the ends of the lawe Yea and the same Augustine in his booke of Confessions maketh mention also of those sinnes which yoong children while they be yet sucking doo commit yet none will saie that they could resist them But they should be no sins vnles they might be referred to some lawe violated by them Neither dooth it anie thing helpe Pighius or yet take awaie their sins bicause they are not felt by them for a thing that is dishonest although it séeme not so to vs Things dishonest are dishonest in nature although they seem not so Anshelme and Augustine of one opinion yet in his owne nature it is dishonest That saith he which is dishonest is dishonest whether it séeme so or no. This opinion of Anshelme as touching the lacke and want of originall righteousnes differeth in verie déed nothing from the saieng of Augustine wherein he calleth originall sin concupiscence but that it is there spoken somewhat more expresselie which in the word concupiscence is wrapped vp more obscurely But bicause this want of originall righteousnes might so be taken although we vnderstand onlie the priuation of the gifts of God without anie fault of nature therefore it shall be very well to set downe a more full definition 16 Originall sinne therefore A definition of originall sinne is a corrupting of the whole nature of man deriued by generation from the fall of our first parent into his posteritie which were it not for the benefit of Christ adiudgeth all that are borne therein in a maner to infinite miseries and eternall damnation In this definition all the kinds of causes are conteined For the matter or subiect we haue all the parts and powers of man the forme is the corrupting of them all the efficient cause is the sinfull will of Adam the instrument is * Traductionis propagatio the spreding of deriuation which is doone through the flesh the end and effect is eternall damnation togither with all the discommodities belonging to this life And hereof haue risen diuers names of his sinne Sundrie names of this sinne so that somtime it is called a defect somtime peruersenes sometime vice sometime a disease sometime a contagion and by Augustine An expresing of the corrupton of all the parts of man an affected qualitie and a rude lumpe And that the whole man is corrupted herein it appéereth bicause he was created to the end he should cleaue vnto God as vnto the chéefe good thing But now he vnderstandeth not diuine things he patientlie waiteth for the promises of the scripture he heareth with gréefe the commandements of God and he contemneth punishments and rewards his sedicious affects doo impudentlie deride right reason and the word of God the bodie refuseth to obeie the mind Although all these things be experiments of naturall corruption yet they be also confirmed by testimonies of the scriptures As touching the impediments of the vnderstanding Paule saith 1. Cor. 2 14. A proofe of mans vnpossiblenes to keepe the lawe that The carnall man perceiueth not those things which be of the spirit of God no verelie nor cannot bicause they be foolishnes vnto him In which words we note by the waie against Pighius that the lawe was made concerning that which could not be doone for first of all the lawe willeth vs to knowe diuine things which neuerthelesse Paule affirmeth plainelie that a carnall man cannot perceiue And as touching our purpose we sée that Paule affirmeth that this blindnes or ignorance is ingraffed in men and that by nature for it cannot be imagined that the same hath come vnto vs by reason either of time or age For the older that euerie man waxeth the more and more he is instructed as concerning God wherefore in that he is a carnall man and vnapt to perceiue heauenlie things that hath he gotten by nature corrupted 17 This corrupting also is of so great importance as Augustine saith in the third booke against Iulianus the twelfe chapter that by the same the image of God is become a stranger vnto the life of man through the blindnes of the heart The blindnes of the hart is sin which blindnes saith he is sinne and dooth not sufficientlie agrée with mans nature The same father in his first booke De peccatorum meritis remissione the 36. chapter where he alledgeth that those words of Dauid Remember not the sinnes and ignorances of my youth Psal 25 7. maketh mention of most thicke darkenes of ignorance that is in the minds of yoong children while as yet they be in their mothers wombes which knowe not wherefore from whence or when they were there inclosed For there lieth the poore infant vnlearned vnapt to be taught vnable to conceiue what a commandement is being ignorant where he is what he is of whom he was created and of whom he was begotten Blindnesse and ignorance are not agreeing with nature first instituted all which things did nothing agrée with the nature of man as it was first created but be rather corruptions of nature For Adam was not so created but he was able doth to vnderstand the commandement of God and to giue names to his wife and to all liuing creatures but in infants a long time must be expected whereby they may by little and little passe ouer this kind of dizzines Moreouer that this kind of ignorance is to be accounted sinne Reticius the most ancient bishop of Auston beareth record Reticius bishop of Auston as Augustine testifieth in his first booke against Iulianus For when he speaketh of baptisme thus he writeth It is a principall indulgence in the church wherein we cast awaie all the burthen of the old crime and doo blot out the old wicked acts of our ignorance and doo put off the old man with his naturall vngratiousnesse By these words we vnderstand that wickednes is naturall vnto vs that the sinnes of ignorance are taken awaie in baptisme Wherefore séeing infants are baptised they by the authoritie of this father are prooued to haue sinnes and that their old ignorance is abolished in baptisme Now as concerning the will let vs sée whether that also be corrupted or no. The will also is corrupted Rom. 8 7. Thereof the apostle gaue an excellent testimonie to wit that The sense
our selues But if that our nature were innocent and perfect there would be no néed why we should renounce the same We must not denie the things that be good for things that be good should be reteined and not abandoned from vs. With this definition which we haue made of originall sinne agréeth the want of originall iustice Augustine Anshelme agree with our opinion so likewise agréeth Augustines definition wherein he saith that the same is concupiscence of the flesh so that both the one and the other be rightlie vnderstood Those which were chéefe among the Schoole-men acknowledged this doctrine as Thomas Scotus and especiallie Bonauentura these affirme the materiall part in this sinne Whether guiltines in this sin be the formall part to be the corruption of nature or concupiscence the formall part to be the want of righteousnes and so of those two opinions which I now spake of they make one But there be some of our men Striuing wrestling against the law of God seems to be the formall part of this sinne which would haue the formall part to be guiltines or the imputation of God but séeing that this is an outward thing from sinne I had rather incline to that sentence which maketh those formall parts to be the fight and wrestling against the lawe of God for that is the principall reason why the corruptions of nature must be called sinnes 20 And there must be no credit giuen vnto them which crie out that our nature is good Indéed I would grant it to be true How nature is good not good as concerning our first creation of nature but not as the same is fallen for good it is indéed but yet so good as it hath some corruption ioined therewith But whereas these men saie that lusting is good they must giue me leaue if I giue more credit vnto Paule than vnto them But he saith I knowe that in me that is in my flesh there dwelleth no good thing Rom. 7 18. So good is the flesh as in it dwelleth no good thing verse 21. Gala. 5 24. Naturall concupiscence dooth not alwaies wish profitable things and a little after I find by the lawe that when I would doo good euill is present with me In this place he saith that concupiscence is euill To the Galathians also he sufficientlie prooueth it to be euill when as he willeth the same to be crucified It is also false which they say that it doth alwaies desire things which be profitable and which tend to preseruation for we find by experience that the same is continuallie prone to offenses and to those things which be enimies vnto life Moreouer if nature were as innocent good as they imagin it to be wherefore should it be so gréeuouslie punished by God An argument is taken from the punishments and greefs of men Among all the kinds of liuing creatures we sée in a maner none more miserable than man If we respect either his birth infancie childhood education and discipline all things are replenished with teares with sorrowe with lamentation with infirmitie and with paines taking The bodie must labour to get his liuing the mind is continuallie disquieted with troblesome affections the hart is stirred vp with perturbations the whole bodie is tormented with diseases all which things some considering with themselues haue said that nature is not a mother but a step-mother I passe ouer that the bodie and soules also of children and infants are some deliuered vnto the diuell to be vexed so we read in the Gospell that a yoong man was in such sort tormented by the diuell The bodies and soules of infants are otherwhile deliuered to the diuell to be vexed Mat. 17 15. that he cast himselfe sometime into the fire and sometime into the water so as the seueritie of God dooth so account of the innocencie of mans nature as he gréeuouslie punisheth the same And it should appéere that the verie Ethnike men perceiued more concerning this thing than these diuines for Plato in his second booke De republica saith that Men by nature are euill as those which cannot be led by their owne accord to imbrace righteousnes but onelie to be discontent with iniurie And Socrates sheweth that vnlesse men be inspired as it is said the poets were with some diuine power vertues cannot be had And Cicero in his third booke De republica as Augustine alledgeth in his 4. booke against Iulian saith that Man is brought into light by nature his stepmother with a naked fraile and weake bodie hauing a mind vexed with gréefe subiect to feares féeble vnto labours prone vnto lusts in whom is hidden the feruent loue of God and also his mind and his wit Also the ecclesiasticall writers haue condescended to this opinion manie of whose consents Augustine hath gathered togither in his booke against Iulian. 21 Touching Irenaeus and Tertullian The opinions of the fathers I haue alreadie spoken Cyprian also saith that Christ healed the wounds which Adam made and the venom wherewith the diuell infected our nature Cyprian Cyprian acknowledgeth infirmitie to be deriued from the sin of our first parent wherewith we be so prouoked vnto sinne as no man can flatter himselfe in his owne innocencie for who can boast that he hath a cleane hart For as Iohn saith 1. Ioh. 1 10. If we shall saie that we haue no sinne we deceiue our selues and there is no truth in vs. Againe Cyprian in his epistle vnto Fidus teacheth that Children must be baptised least they perish euerlastinglie Also Augustine citeth Reticius the bishop whose words we recited before he citeth also Olympius a bishop of Spaine who saith that The sinne of Adam the first framed man was so sprinkled among the yoong plants that sinne is borne togither with man He also citeth Hilarius which thus wrote concerning the flesh of Christ Therefore he being sent in the similitude of sinfull flesh euen so he had sinne But bicause all flesh is of sinne namelie of the sinne deriued from Adam the first parent he was sent in the similitude of sinfull flesh so that there was no sinne in him but the similitude of sinfull flesh The same father in another place expounding the 18. psalme vrgeth this sentence of Dauid Behold how I was shapen in wickednes and in sinne my mother hath conceiued me The same father in an homilie vpon the booke of Iob saith that The bodie is a matter of naughtines which could not so be said to be at the first creation Ambrose And Ambrose vpon Luke saith that The bodie is a fowle puddle and harborough of sinnes but by the benefite of Christ it is changed into the temple of God and a holie place of vertues The same father writing against the Nouatians saith that Our beginning was in sinne againe in his apologie Psal 51 7. Dauid saith that afore we be borne we are spotted with contagion and before we haue the
vse of light we receiue originall vnrighteousnes be conceiued in iniquitie And he saith of Christ The sanctification of Christ It was not requisite for him in whose bodie no sinne should be to féele anie naturall contagiousnesse of generation Iustlie therefore did Dauid bewaile in himselfe the fowle filthines of his nature and that infections began to be in a maner before he had life The same Ambrose in his booke De arca Noe Whom then hath he now called iust but him that is frée from these bonds whom the common bonds of nature cannot hold Also vpon the gospell of Luke Through the washing of the healthfull ministerie those infants which haue béene baptised are now clensed from wickednes Ierom. Ierom vpon the prophet Ionas saith that Yoong children are subiect to the sinne of Adam And least thou shouldest thinke he onelie spake of the * Or imputation of fault guiltines of Adams fault vpon the 18. and 41. chapters of Ezechiel he saith Not so much as the child of a daie old is without sin vrging also that sentence Iob. 14 4. Who can make that cleane which was conceiued of an vncleane seed Nazianzen Gregorie Nazianzen saith The image of God shall cleanse the blemishes of bodilie inundation And afterward Reuerence the birth by which thou art deliuered from the chaines of earthlie natiuitie And intreating of baptisme he saith By this man the spots of our natiuitie are taken awaie by the which we were conceiued in iniquitie and in sinnes our parents begat vs. Augustine defendeth Basil 22 Basilius Magnus is defended by Augustine for the Pelagians would haue had him séeme to be of their parts He writeth against the Manicheis that euill is not a substance Whether euill be an essentiall thing but a conuersation which commeth onlie of the will Which saieng he ment of those which procured the infection of conuersation by their owne proper will which conuersation saith he may easilie be seuered from the will of them that be diseased for if it could not be seuered from the same euill should be a substantiall part thereof All these things Augustine affirmeth to be rightlie spoken The opinion of the Manicheis for the Manicheis decréed that euill is a certeine substance and that the same is the beginning of worldlie affaires But contrariwise Basil saith that that euill is in a good thing and that it happened through the will of the man and of the woman that sinned Euill may be separated from vs by the mercie of God And wheras he saith that it may easily be seuered from the will he ascribeth not that vnto our strength but vnto the mercie of God And in that he saith there shal be no token thereof left we also doo hope the same though not in this life A perfect separation from euill is hoped for in the life to come yet in the life to come But that he acknowledged originall sinne his owne sermon of fasting dooth sufficientlie beare witnes for thus he saith If Eue had absteined from the trée we should not haue had anie néed of this fasting Matt. 9 12. for Sound men haue no need of the physician but sicke men We became sicke through that sinne let vs be healed by repentance but repentance without fasting is vaine By these words Basil determined that we by reason of the sinne of Adam are not sound Moreouer he citeth the twelue bishops of the east which condemned Pelagius To whom we should adde Origin Origin who interpreting that sentence of Paule which we haue spoken of Death came vpon all men he said that Abel Enoch Rom. 5 12. Methusala and Noah sinned other fathers he saith he will not recite bicause they sinned all euerie one and that none is cleane from corruption though he haue liued but one daie But vpon the sixt chapter of the epistle to the Romans he speaketh more plainlie when he saith that Baptisme was appointed by tradition from the apostles to be giuen vnto infants Baptisme appointed vnto infants by the apostolicall tradition bicause the apostles knew that the naturall corruption of sinne is in all men which ought to be washed awaie by water and the spirit And Chrysostome vpon Genesis intreating of the question Chrysost Wherefore men now a daies bée afraid of beasts and be hurt by them séeing they be created lords ouer them This saith he happens by reason of sinne and bicause we depart from our confidence and honour And thereby Augustine prooueth that the naturall gift of yoong children is fallen awaie in that the beasts doo not spare them The same Chrysostome expounding that place of the sixt to the Romans saith how that sinne which remaineth through the disobedience of Adam hath polluted all things He hath also manie other places to the same effect 23 But yet the Pelagians The Pelagians indeuoured to haue Chrysostome on their side and especiallie Iulianus were not ashamed to cite this father for a witnes as though he had made for him bicause in his sermon De baptisatis he reciting manie gifts of baptisme saith that They which be baptised doo not onelie receiue forgiuenes of their sinnes but also are made the children and heires of God the brethren of Christ and ioint-heires with him the members and temple of God and instruments of the holie Ghost He addeth at the end Doost thou sée what a sort of liberalities there be of baptisme And some doo thinke that heauenlie grace consisteth in remission of sinnes and for that cause we doo baptise yoong children when as neuertheles they be not polluted with sinne that vnto them should be giuen or added righteousnes holines adoption inheritance brotherhood of Christ that they may be his members By these words Iulian thought that Chrysostome giueth not his consent that there is originall sinne It may be said that infants be innocent as touching sinnes aduisedlie committed Rom. 9 11. But Augustine saith that his words must be vnderstood concerning sinne committed vpon their owne aduisement from which sinne assuredlie they be exempt and by this reason they may be called innocent According to which meaning Paule writeth of those two brethren Before they had doone either good or euill when neuerthelesse there is none altogither exempted from that which the apostle said By the sinne of one Rom. 5 16. condemnation came vpon all men And By one mans disobedience manie are made sinners Hereof it appéereth A great warines must be in reading of the fathers how warelie it behoueth vs to be in reading of the fathers for sometimes we read in them that yoong children haue no sinne proper of their owne when neuerthelesse they especiallie acknowledge the corruption of nature Sinnes proper are two waies to be vnderstood that is originall sinne to be in them But to haue sinnes proper may be two waies vnderstood either concerning things which they haue doone of their owne will
saith that they can by no meanes be corrupted bicause God is the author of them it is no firme reason For euen they which be of ripe yéeres haue both a bodie and a soule which be the works of God and are continuallie preserued by his power and yet may they be defiled and corrupted But if he shall saie that this commeth of mans will and frée choise so will we answer that the same may come of other causes to wit through propagation and séed A false syllogisme of Pighius And so Pighius reasoneth from that which is not the cause as though it were the cause for his meaning is that if men be corrupted It is false that men cannot be contaminated but by the will and free choise it cannot otherwise be than by the will and frée choise which is not true All the arguments which he obiecteth against vs arise hereof that he saith he vnderstands not how this corruption can be deriued to the posteritie and how it is possible that infants should bée bound by anie lawe and how a lawe can be made of that which we are not able to auoid But séeing the holie scriptures declare teach and testifie these things it maketh no matter how much Pighius either vnderstandeth or not vnderstandeth for we beléeue manie things which we perceiue not nor knowe not by anie certeine reason Which neuertheles ought not to be of anie such force as euerie man should obtrude vnto vs to beléeue what things soeuer they shall thinke good vnder this pretence that although they cannot be perceiued by reason yet they ought to be comprehended by faith séeing God is also able to make things which be far greater For first that which we would haue to be beléeued ought to be shewed out of the holie scriptures then afterward if we cannot atteine vnto it let vs cleane vnto faith and set reason aside But it followeth not by our definition In humane nature and in Ethnike men some good thing is left that there is no good thing lest either in nature or in Ethnike men Onelie this we affirme that this sinne would destroie all if God through Christ brought not a remedie vnto the regenerate Also God is present somtime in them which be not regenerate and adorneth them with excellent noble vertues whereby originall sinne is restrained and Common-weales and empires are kept at the least-wise in some ciuill order Socrates would not go foorth of prison when he might Aristides being driuen into banishment wished vnto his citizens that they might neuer be in so ill case as they should call him to their remembrance Phocion being demanded a little before his death whether he would haue anie message to be doone vnto his sonne Let him neuer saith he remember the iniurie doone vnto me The Common-weale of Rome had his Curtios Scipios and Catos God suffereth not originall sinne to rage as much as it might nor the diuell so much as he desireth men of ciuill honestie and verie great louers of vpright dealing Which duties albeit as they were in men which knew not God were sinnes yet were they bridles of originall sinne and of nature corrupted least all things should be confounded and good lawes fall to ruine and the light of nature be in a maner extinguished 26 Now séeing we haue confirmed originall sinne by the testimonie of the scriptures and haue confuted the opinion of Pighius and haue reiected the opinion of them which thinke originall sinne to be a guiltines and bond procured through the sinne of Adam and haue alledged the definition of Augustine that Originall sinne is concupiscence of the flesh and of Anshelme that It is a want of originall righteousnes and last of all séeing we haue largelie and by manie testimonies prooued our owne definition now it remaineth that we prosecute those things What be the conditions and properties of originall sinne which we purposed to intreate of in the third place namelie of the conditions and properties of originall sinne how it is spred abroad how it is abolished how the remnants thereof are in men renewed and also what punishment is due therevnto Indéed as touching the maner how it is powred thorough into the posteritie manie opinions are recited The first of them is of the propagation of soules which we will shew by the iudgement of Augustine to be a more readie waie than the rest although it be not receiued of all men Another opinion is which Augustine followeth to wit that originall sinne is conueied from one to another by the lust and inordinate delight of the parents This reason hath twoo errors first bicause it saith that this euill is in procreation as a matter of necessitie which neuertheles may be separated from the same And the School-men themselues confesse that he which should be begotten without a vicious desire of the parents yet shall he drawe originall sinne for they saie that it is sufficient therevnto that it was in Adam as in the first principall séed Another absurditie is that then originall sinne should onelie consist in the fowle affection of the lust where in verie déed it comprehendeth as hath béene said the whole corrupting of nature Others haue thought that the soule was created euill by God bicause it should be a part of man execrated and put vnder the curse But bicause this séemeth to be against the nature of creation that it should be called a deprauation therefore that opinion is also reiected The last opinion is commonlie receiued namelie that The soule gathereth originall sinne through coniunction with the bodie that is alreadie infected and corrupted by the parents What the seate is of originall sinne Whervpon if it be demanded what is the seate thereof or as they commonlie speake what is the subiect We answere that it hath place in the flesh as in the root and beginning then out of that fountaine it also possesseth the soule so is extended throughout the whole man Seed is the instrument to conueie this sinne so as the séed is the instrument wherby this sinne is conueied from the parents vnto their children Pighius obiecteth that Vices cannot be deriued by séed vnto the posteritie vnlesse perhaps those vices which cleaue and sticke in the bodie of the parents as we sée happeneth in the leprosie in the falling sickenes In the sedd is not the sinne and other diseases of the bodie neither dooth nature suffer that sinne should take place in the verie substance of the séed so as it can be conueied by it vnto the children Here we answer Not onlie the diseases of the bodie but of the mind also are deriued from the parents to the children first that it is not true that onelie the diseases of the bodie of the parents are deriued vnto the children For we also sée that manie conditions of the mind are deriued from the parents vnto their children as wit furie ambition gentlenes pride and
a sort we may answer The ioining of the soule with the corrupt bodie is no losse to the elect The soule â—… infected by the bodie The bodie soule are repaired by faith Why the innocent soule is ioined with a corrupt bodie The coniunction of the soule with the corrupt bodie maketh nothing to the destruction of the chosen for in Christ as well the bodie as the soule is renewed And as the soule is infected by the bodie so by the faith of Christ which is in the soule the same togither with the bodie is repaired And whereas the innocent soule which hath doone nothing either good or euill is ioined with a bodie corrupted this the order of nature dooth require vnles the bodie should be left without life and to be forsaken as destitute of all mankind But if we shall stand in disputation with God there will be no measure nor end Innumerable soules would complaine bicause they were created not predestinated to saluation who neuertheles deserued not the same A great manie would complaine that they haue béene borne of wicked infidels and barbarous parents and that they died in their tender age by meanes whereof they could not come by the knowledge and a thousand complaints more they might imagin And as concerning procreation The goodnes of procreation must bee considered by the proper effect that is man we saie that it is commendable when it consisteth of lawfull matrimonie therein must be considered man that is begotten that is as the Schoole-men terme it the effect proper and of it selfe But man is the good creature of God vice and corruption is added by accidentall meanes And this euill hath a remedie which thing happeneth not in leprosie and other incurable diseases Also we doo grant that man is made to the end he should attaine vnto eternall felicitie And wheras it is obiected that he is reuoked from this end through the corruption of the bodie wée contrariwise doo saie The elect by meanes of their corruption are inuited vnto Christ that he by the verie same meanes is inuited vnto Christ Lastlie we grant that it may séeme to be a thing vnwoorthie that the innocent soule should be placed in hell séeing no hope of redemption is there to be looked for but being set in a bodie although it be a corrupt bodie yet it may obteine saluation and redemption 30 Now must the reasons be brought A proofe that originall sinne is spred by generation and seed which firmelie and soundlie prooue that originall corruption is spred in men by séed and generation and this we will shew by the holie scriptures bicause that manie doo repugne it openlie and thinke that all the matter is feined First Paule saith Rom. 5 12. that Sinne by one man came into the world therefore we must sée how men doo depend of Adam in such sort By generation we depend of Adam as they can be partakers of his sinne But other waie can there be none found than by meanes of séed and generation Moreouer when the apostle saith vnto the Ephesians Ephe. 2 3. that We by nature are the children of wrath and nature as the naturall philosophers affirme is the originall of motion we must haue recourse vnto séed and generation for they are the foundation of our motion and beginning But Dauid dooth more euidentlie shew this Psal 51 7. when he saith Behold how I am conceiued in wickednes and in sinne my mother hath conceiued mee in which words hée plainlie teacheth that this sinne is deriued by generation but most manifest of all is that saieng of Iob Iob. 14 4. Who can make that cleane which is borne of vncleane seed By this place the infected séed of our forefathers is prooued to be vncleane though Pighius denie it neuer so much How this sinne is taken awaie 31 But now on the contrarie part let vs examine by what meanes this sin is taken awaie Euen as by one man it was brought in euen so by one man it is remooued awaie and euen as sinne is from Adam spred ouer all through séed and generation so on the other side in that multitude which apperteine vnto Christ there are some things which may haue the respect of séed as be election predestination grace the spirit the word of God and baptisme These two latter instruments God vseth for to regenerate such as be his But if anie demand Whether the outward word or visible signe of baptisme be altogither necessarie In men of ripe age the inward word is necessarilie required and that outward word is the ordinarie instrument whereby they be called We answer that indéed the inward word whereby men be mooued vnto Christ and reformed is wholie required if we speake of such as be of perfect age but in yoong infants neither the inward word nor yet the outward hath anie place But vndoubtedlie the outward word is the ordinarie instrument whereby God dooth call them of ripe yéeres vnto saluation although in some he vseth onelie the inward word after an extraordinarie sort For so he called Abraham out of his owne natiue countrie and instructed Adam immediatelie as the Schoole-diuines terme it without anie outward ministerie Baptisme must not be contemned if it may be had The sacrament also of baptisme must not for anie cause be contemned for they which despise that when they may atteine vnto it shall not obteine regeneration But if there be no opportunitie to come vnto it it shall be no danger vnto the godlie man which is conuerted vnto Christ although he be not baptised And vpon this occasion among the fathers Baptisme bloud and the spirit there was mention made of baptisme of bloud and of the spirit And Ambrose writing of the death of Valentinian the Emperour saith that he was not without the grace of baptisme séeing he burned in the desire thereof although he were not baptised 32 Howbeit if I should be asked concerning the infants of Christians Of the infants of christians which die without baptisme which depart without this sacrament mine answer should be that we must haue a good hope of them sticke fast vnto the word of God namelie to the couenant made with Abraham wherein God promiseth himselfe not onelie that he would be a God vnto him but also vnto his séed Which promise séeing it is not so generall as it comprehendeth all therefore I dare not promise certeine saluation particularlie vnto anie that departeth hence For there be some children of the saints which belong not vnto predestination Some of the children of the saints belong not to predestination such we read to be Esau Ismael and others more whose saluation is not hindered in respect that they were not baptised But yet whilest we liue here the relikes of this sinne remaine euen in them that be regenerate for originall sinne is not vtterlie rid awaie no not by regeneration indéed the guiltines is
taken awaie and those things which remaine are not imputed vnto vs to our eternall destruction But euerie thing ought to be considered by that which it is of it selfe wherefore if it be demanded of vs That which remaineth after regeneration is sinne but is not imputed to vs. whether it be sinne that remaineth in the persons regenerate We will answer it is sinne But and if thou shalt at anie time read that it is not sinne that thou must vnderstand to be spoken of the guiltines of sinne but of this matter we will speake more at large in another place Looke part 2 place 15 art 5. But at the time of death this kind of sinne shall altogither be abolished for in the blessed resurrection we shall haue a new made bodie and a bodie made fit for eternall felicitie And in the meane time while we liue here our old man and naturall corruption dooth continuallie pine awaie that finallie at the time of death it ceaseth to be at all Now haue we séene these thrée things how originall sinne is deriued whereby it is taken awaie and what we are to determine touching the remnant of the same 33 Now let vs speake of the punishment What punishment is for originall sin Some of the Schoole-diuines thinke the same shall be without féeling The Pelagians iudged that such should onelie be banished out of the kingdome of heauen and appointed nothing else but that But Pighius addeth this also that those should be blessed with a certeine naturall happines which die hauing but this sinne onelie and that they shall loue the Lord with all their hart with all their mind and with all their strength and shall set foorth his name and praise And although he dare not teach these things for anie certeintie yet he alloweth them as verie likelie But Augustine De fide ad Petrum and else-where not once adiudgeth yoong infants to hell-fire if they so die not regenerated And the holie scriptures doo séeme to fauour his part for in the last iudgement there shall be but onelie a double sentence pronounced There is no third place appointed betwéene the saued and condemned The Papists also notwithstanding that they thinke there shall be a purgatorie vntill the daie of iudgement yet doo not appoint anie meane place betwéene both after that daie And it is written euidentlie that they which beléeue not in Christ Iohn 3 36. not onelie shall not haue eternall life but also that the wrath of God resteth vpon them Ephes 2 3. And while we be enimies vnto Christ we be called the children of wrath and there is no doubt but God dooth punish those with whom he is angrie We will therefore saie with Augustine and with the holie scriptures that they must be punished But of the kind and maner of punishment we be able to define nothing but that whereas there be diuers sorts of punishments in hell for so the scriptures affirme that it shall be easier for some than for other-some it is credible concerning these that séeing vnto originall corruption they ioined not actuall sin they shall be the easilier punished I alwaies except the children of the elect for we doubt not to number them among the companie of beléeuers although they as yet beléeued not by reason of their age euen as they which be borne of infidels are reckoned among the vnbeléeuers although of themselues they withstand not the faith So as the children of the godlie departing without baptisme by reason of the couenant that God hath made with their parents may be saued if they apperteine to the number of such as be predestinate Also I doo except all others if anie there be which by the secret counsell of God belong vnto predestination Arguments of the Pelagians against originall sinne 34 Now these things thus ordered we will com to the arguments of the Pelagians wherby they thought themselues able to prooue that there is no originall sinne The first of their arguments is that it is not likelie that God will still persecute the sinne of Adam séeing he punished the same sufficientlie long ago especiallie for that the prophet Nahum saith Nahum 1 9 saith that God will not twise iudge for one and the selfe-same thing I knowe some doo answere that God did not twise giue iudgement vpon that sinne but once onelie for that vnder one iudgement he comprehended Adam and all his posteritie But that the matter may be the more plainelie declared I saie that in euerie one of vs so often as we be punished there is a cause whie we ought to be punished and that therefore in euerie person is condemned not the fault of another How is vnderstood the reuenge of Adams sin in vs. A similitude but his owne proper fault But and if we read that God dooth reuenge Adams fault in vs that must be so vnderstood bicause our corruption had the originall from him Euen as if one being sicke of the plague dooth infect others and they die but if a man will saie that they perished through the contagion of him from whom they did drawe their infection that must be so vnderstood bicause he was the first which brought the plague and infected others with the same But that sentence of the prophet Nahum maketh nothing vnto this purpose Indéed Ierom when he interpreteth that place saith that by those words Martion the heretike was confuted for he falselie accused God that he séemed in the old testament to be cruell a reuenger bicause he did bring most cruell punishments vpon men That thing Ierom saith must not be ascribed vnto crueltie but vnto benignitie for it was not for anie other cause that God did so gréeuouslie punish men among the Sodomits in the generall floud and at other times but to the end they should not perish euerlastinglie for he was once for all reuenged vpon them least afterward he should punish them againe But the same Ierom bicause perhaps he sawe that these things were not verie firme obiected against himselfe By these words it may séeme that it is well with adulterers if they be taken tarde for so it shall come to passe that while they receiue temporall punishment they escape the euerlasting paines of hell Wherfore he answereth that the iudge of this world cannot preuent the iudgement of God neither that it must be thought that sinnes be blotted out by an easie punishment which doo deserue a gréeuous and long continued paine In these words of Ierom In the time of Ierom adulterers were punished with death two things are to be noted one is that in those daies adulterie was punished with death another is that that first interpretation séemed not to satisfie him Wherevpon he bringeth another exposition of the Iewes that God would signifie vnto vs by these words that the Assyrians should not bring to pas that after the leading away often tribes they should also inioie the kingdome of Iuda as they
motions of the mind vnto things forbidden wicked deliberations naughtie indeuours corrupt customs Wherefore the apostle vnder the name of sin comprehendeth both the root it selfe and also all the fruit of the same Neither must they be hearkened vnto which babble that these things be no sinnes for séeing the holie Ghost calleth them by this name I sée no cause why we also ought not so to speake and stand vnto his doctrine And moreouer the â—erie etymologie of the word it selfe dooth shew The etymologie of the word sinne that the first motions of the mind and corruption of nature be sinnes for this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Sinne commeth of this verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth To erre from the right scope appointed by what means soeuer the same commeth to passe The rule of our nature And séeing it is the rule of our nature and of all our actions that we should be verie conformable to God in all things surelie we being then prone vnto those things which be forbidden vs by the lawe of God and euen at the first push are carrie streight headlong vnto them without all controuersie we must be said to sinne that is to erre from the scope and from the end appointed vnto vs. The like signification there is of the Hebrue word for that which is in that toong called Chataa is deriued from the word Chata which thou shalt find in the booke of Iudges verse 16. the 20. chapter vsed in the selfe same sense wherein I declared the Gréeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be taken that is To misse the marke For it is there written of the seuen hundred children of Beniamin that they were woont so to throwe stones out of a sling as they could hit euen a heare and would not misse one whit Besides this experience it selfe teacheth how gréeuous these euils are euen in vs which be regenerate for we be so hindered by them as we cannot fulfill the lawe the which neuerthelesse we are bound to obserue in euerie poinct Exod. 12 17 We are also commanded not to lust to the which precept euerie one giueth his secret consent and is witnes to himselfe how much he dooth withstand by reason of our pronesse vnto sinnes and first motions vnto vices In what sort the law is fulfilled in men regenerated But if the Fathers doo séeme to write sometime that the lawe may be fulfilled by men regenerated in Christ they spake of an obedience begun and of such a kind of fulfilling as hath much imperfection ioined therewith For they pronounce them to be perfect They be perfect which perceiue their owne imperfection Matt. 6 12. and to performe the lawe of God which can perceiue their owne imperfection that they maie dailie saie with others Lord forgiue vs our trespasses and acknowledge with Paule that they haue a great waie further to go Also the same Fathers doo confesse that there is found none no not the holiest The most godlie man hath not performed all vertues that hath most perfectlie loued all vertues For as Ierom saith He that excelleth other in one vertue dooth oftentimes faile in another And he citeth Cicero who said that There cannot easilie be found one which is most excellent either in the knowledge of the lawe or in the art of Rhethorike but to find one that excelled in both kinds together it was neuer heard of Wherfore that the apostle maie make famous and renowmed the entire benefit of God through Christ bestowed vpon vs he not onelie toucheth originall sinne but also comprehendeth vnder one name of sinne all kinds of vices which doo flowe from thence By Adam as by the common roote and masse sinne entered 46 Now we must sée by which one man it is that Paule saith sinne had such an entrance into the world The same vndoubtedlie was the first Adam who was as a certeine common lumpe or masse wherein was conteined all mankind which lumpe béeing corrupted we cannot be brought foorth into the world but corrupted and defiled The fault is ascribed to Adam not to Eue. And although Eue transgressed before the man yet is the originall of sinning ascribed vnto Adam because the succession is accompted in men and not in women Howbeit Ambrose by One man vnderstood it to be Eue. But séeing that word One in that place is the masculine gender the signification therof cannot but hardlie and with much wrestling be applied to the woman Others doo thinke that vnder the common name of man both of them as well Adam as Eue are vnderstood so that this spéech maie not differ much froÌ„ that which is in the first chapter of the booke of Genesis Male and female created he them Gen 2 27. Neither doo they much regard this adiectiue Gen. 2 24. One because the scriptures testifie that Adam and Eue were all one flesh The first interpretation is the more sincere and easie therefore I willinglie followe the same But we must remember what Paule writeth vnto Timothie 1. Tim. 2 14. that although both those two first parents sinned yet there was not one maner of transgression in them both Paule saith that Adam was not deceiued for he saith that Adam was not deceiued Which is gathered by that which they answered God when he reprooued them for the woman being asked wherefore shée did it shée accused the serpent Gen. 3 13. The Serpent saith shée deceiued me But Adam when he was demanded the same question said not that he was deceiued but he said The woman Gen. 3 12. whom thou hast giuen me deliuered me an aple and I did eate These things must not so be vnderstood as though we affirmed that no error did happen vnto man when he transgressed An error was in Adam that transgressed for as it is plainelie taught in the Ethiks In euerie kind of sinne there alwaies happeneth some error This onlie we be taught that man was not seduced by so grose a guile as the women was And this did verie much further Paules reason for in the same place he willed the woman to kéepe silence in the church bicause she was an instrument fit to deceiue And this he confirmed by the example of the first parents for she that persuaded man to sinne it is not likelie that she can rightlie instruct him and she that could be seduced by the diuell and deceiued by the serpent it is not méete for her to beare office in the church Eccle. 25 33 saith that sinne began at the woman Yet the booke of Ecclesiasticus saith that sinne had his first beginning from the woman whch is not to be denied if we consider the historie of the booke of Genesis But Paule as we haue alreadie said dooth kéepe the vsuall maner of the scriptures which ascribeth succession and procreation vnto men and not vnto women For his purpose was not to teach at that
that this phrase of spéech can haue no place if the soule of Christ had béene deriued by waie of propagation through the lawe of nature from his forefathers vnlesse we shall affirme that nature dooth worke by chance And he thinketh What maner of lot could haue place in the soule of Christ that this word Lot did therefore take place in the soule of Christ to the intent we should vnderstand that those ornaments which we knowe were most abundant and plentifull in it were not bestowed thervpon for anie merits going before but thorough the méere mercie of God and that this was a verie great ornament of the soule of Christ to be ioined to one and the selfe-same substance and person with the word of God The booke of Wisdome is not reckoned canonicall But this testimonie forsomuch as it is not had out of the holie scriptures which are reckoned canonicall it hath no great force Augustine leaueth indifferent the question of deriuation of soules from parents Psal 33 15. Euen those things are said to bee created which are doone by meanes Gen. 1 20. Last of all he leaueth indifferent the question as touching the deriuation of soules from parents as a thing each waie probable And bicause they which are against it are woont to cite this place out of the 33. psalme Which facioned the harts of them seuerallie this saith he is also weake bicause euen they which defend the deriuation of the soule from parents denie not but that the soules be created by God although they affirme that the same is doone by a meane For so we read in the booke of Genesis that the birds were not created of nothing but at the commandement of God they issued foorth out of the waters And euerie one of vs is said to be dissolued into the earth from whence we were taken when as neuertheles we haue not bodies immediatelie out of the earth but of the bodies of our parents The receiued opinion is that the soules in creating are infused Thus this opinion cannot be confuted and ouerthrowne by the scriptures Although I knowe this is the opinion receiued in the church that the soules are in creating infused and in infusing are created Neither haue I recited these things to the intent that I would haue anie alteration concerning this doctrine but that it may onelie be vnderstood what maner of propagation of originall sinne séemed most easie vnto some of the ecclesiasticall writers And surelie the Schoole-men The opinion of deriuing soules froÌ„ parents is oppugned onlie by naturall reasons when they refuse this doctrine they onelie vse naturall reasons to wit that forsomuch as the reasonable soule in nature is altogither spirituall and indiuisible it cannot be sundered which thing is required in deriuation of the soules from parents And for that they hold it to be the vnderstanding part and a thing of more woorthines than that it can be drawne out of the matter or substance it selfe they earnestlie affirme that it must not haue his being by generation but by creation 50 Augustine assigneth another waie in his booke De nuptijs concupiscentia and in manie other places where he disputeth against the Pelagians touching this kind of sin this he saith that This vice is supposed to passe into the children through the plesure which the parents take in the fellowship of nature But this reason of propagation leaneth to a suspected ground in my iudgment an vntrue for that plesure which is taken of procreation is not euill in his owne nature vnlesse a naughtie desire come vnto it For if that action should of necessitie haue sinne ioined therewith the holie Ghost would not exhort anie man therevnto which yet he dooth when he persuadeth vs vnto matrimonie and when as by Paule he admonisheth them 1. Cor. 7 2 and 3. which be coupled in wedlocke to yéeld mutuall beneuolence one towards another Howbeit admit it were so grant we that through mans infirmitie there be some fault therein it would followe thereof The infection of carnall lust standeth not onelie in carnall desires but in other lustings also that onelie this kind of lust is deriued vnto the children But the infection of originall sinne consisteth not onlie in those things which apperteine vnto carnall desires but also in other lustings after riches honors reuengements and finallie in the whole corruption of our nature The third waie is that God dooth therefore create the soule with such an imperfection or defect bicause it must become the soule of man now damned and appointed to be vnder the curse Such a soule saie they God createth as vnto such a man is required euen as we sée vnto the bodie of a dog is giuen such a life as is méet for a dog and vnto the bodie of an asse such a life as is requisite for an asse But this séemeth to be a verie hard opinion namelie that God should contaminate with sinne a soule which as yet apperteined not to Adam especiallie séeing they cannot saie that this kind of sinne is the punishment of another sinne which went before Wherefore this deuise is reiected among all men least we make God to be absolutelie the author of sinne The fourth maner is imbraced by the consent of a great manie and it séemeth verie like to be true That the soule is not created with sinne but is said to drawe sinne vnto it so soone as it is ioined with the bodie namelie that the soule is not created sinfull but straitwaie draweth sinne vnto it so soone as euer it is ioined to the bodie deriued from Adam For séeing it wanteth those graces and vertues wherewith the soule of the first man was indued and also hath obteined a bodie subiect vnto the curse and hath instruments vnapt and little méet to spirituall works therefore when it should rule the bodie it is gréeued and oppressed by the same and is drawne vnto such lusts as are agréeable to the bodie For it is weakened on each side The soule weakened two maner of waies both with the vnpurenes of the bodie and the imbecillitie of it selfe bicause it is destitute of that power wherewith it should vanquish nature Vpon which two principall points the corruption and naughtinesse of the whole nature dooth depend I haue now spoken so much as I thought should be méet for this present purpose what the apostle meaneth by this word Sinne by whom he saith it is spread abroad ouer mankind and what the ecclesiasticall writers haue taught concerning the maner how it hath béene conueâ—hed from one to another That sinne is the cause of death In 1. Cor. 15 verse 2. Augustine Adams bodie was mortall but not of necessitie to die 51 But against the Pelagian errors Augustine disputeth earnestlie in his booke De peccatorum meritis remissione where he declareth that The bodie of the first man was not of necessitie subiect vnto death yet was he mortall
bicause if he did sinne he was to die But he would not that it should be lawfullie said This is mortall Therefore it shall vtterlie die Euen as we grant that our flesh is in such case as it may be wounded and yet it may come to passe that it shall not be wounded The bodie also of man as I may saie is in case to be sicke wheras neuerthelesse it chanceth manie times that some doo die before they be sicke Therefore he saith A similitude The garments and shooes of the Hebrues Deut. 29 5. that the state of Adams bodie was such as although he might die yet vnlesse sinne did happen he should be preserued from death by God euen as the garments and shoos of the Hebrues by the power of God were not consumed or worne by the space of fortie yéers in the wildernesse as we read in the 19. chapter of Deuteronomie And he thinketh Enoch and Elias that as concerning this condition Enoch and Elias haue now the state of Adams bodie bicause they be preserued from death yea whether they be susteined without meate or else doo vse such sustenance as God prepareth for them For the first man had meates wherewith he might be nourished and he did eate other fruits to withstand the defects of nature The tree of life was a remedie against oldnesse But the trée of life was against old age for by the same trée it came to passe that the decaid matter which was amended should be of no lesse goodnes and perfection than that which was lost But séeing the same commeth not to passe in vs we both are troubled with old age and at last death catcheth hold of vs. In Adam therfore there was a state of mortalitie but yet such as was to be swalowed vp by the benefit of God when he should at his due time be translated vnto the chéefe felicitie Whereby Augustine iudged that we may perceiue the greatnes of the benefit of Christ séeing he hath restored vs vnto more than Adam tooke from vs bicause that through Christ Augustine iudged that Christ restored more vnto vs than Adam tooke away not onelie life is restored vnto vs and death chased awaie but mortalitie also at the resurrection shall he taken awaie For we shall not be able to die which thing Paule teacheth when he writeth that This mortall shall put on immortalitie And that saieng vnto the Romans séemeth to make with this doctrine when he saith But if Christ doo dwell in vs Rom. 8 10. verelie the bodie is dead by reason of sinne In which place he saith not that our bodie is mortall through sin but is dead that is to saie subiect vnto death Afterward he addeth vers 11. His spirit which hath raised Christ from the dead shall quicken your mortall bodies This he spake of the resurrection wherin our bodies must be quickened which he called mortall but not dead that thou maiest vnderstand that not onelie death shall be taken from them but also that they shall be mortall no more And whereas the Pelagians thinke Death brought in by sinne cannot be vnderstood allegoricallie Rom. 5 12. that death is allegoricallie to be taken for the fall of soules it can in no wise be allowed séeing it is written in the fift to the Romans By one man sinne entered into the world by sinne death But if that onelie the death of soules he brought by Adam why did Paule expresse twaine who not onelie said Sinne but he also added Death Moreouer the testimonie of the booke of Genesis dooth most plainelie conuince them wherein mans punishment is thus recited Gen. 2 19. Earth thou art and into earth thou shalt returne Which saieng these men are constrained whether they will or no to ascribe vnto the death of the bodie vnlesse they dare affirme that our soules be fashioned of earth and into earth shall be dissolued And whereas they obiected Whence depended the preseruation of the first mans bodie Deut. 29 5. that we haue a bodie by nature compact of contraries if forceth not much bicause the same preseruation dooth not depend of nature but of God as the scriptures declare to be doone as touching the garments and shooes of the Hebrues But of what thing he meaneth death it cannot better be perceiued than by an Antithesis or comparing of it with the contrarie which is with life Life is of two sorts But life is of two sorts the one wherewith we be mooued to spirituall to diuine and to heauenlie good things and the same commeth to passe so long as we be ioined togither with God for vnlesse we be set on by the spirit of God we cannot procéed vnto those things which doo surpasse our owne nature Another life is wherewith we be mooued to pursue those good things which make to the preseruation of nature maintenance of our bodilie state Both of these liues Both the liues did death take awaie did death which was laid vpon vs for sinne take awaie For death is nothing else but a depriuing of life for so soone as euer man sinned he was turned awaie from God and so was forsaken of his grace and destitute of his fauour so that he was not able to aspire againe vnto eternall felicitie This bodilie life also may be said to be taken awaie through sinne How immediatelie after sinne came doth for immediatelie after sinne the beginnings and ministers of death inuaded man such be hunger thirst sicknes consumption of moisture and heate and the dailie quenching of life for all these things doo lead a man awaie to death And Chrysostome vpon Genesis Chrysost treating at large of this matter saith that The first parents so soone as they had sinned were dead foorthwith for the Lord foorthwith pronounced the sentence of death against them A similitude And euen as they which be condemned to die although they be reteined somewhile aliue in prison yet are reputed for dead euen so the first parents albeit through the benignitie of God they liued longer yet in verie truth they were dead by and by after that God denounced sentence against them Ambrose saith Ambrose that they were suddenlie oppressed with death bicause afterward they had no daie nor houre There is no houre wherein we are not subiect vnto death nor moment wherein they were not subiect vnto death Neither is there anie mortall man that can assure himselfe to liue the space of one houre Whereby it appéereth that both sorts of death was brought in by sinne So then we must beware that we consent not vnto them Death is not naturall vnto man which are woont to saie that death is naturall vnto man and as it were a certeine rest whereby the motion of life is interrupted In death there is a feele of Gods wrath Matt. 27 35. Iohn 21 18. Esaie 38 2. These sort of opinions must be left vnto the Ethniks for
which they appoint that applie themselues to ciuill works for oftentimes things doo farre otherwise happen than they did euer imagine could be And hereof it cometh to passe that Ethnike men are woont verie often to be troubled Pompeie Cato and Cicero thought to themselues that they had intended excellent counsell but when the same was come to naught there remained nothing but desperation vnto the authors for they being disappointed of their purposes did attribute all vnto fortune and chance Ier. 10 23. But Ieremie declareth that the successe and euent of things is in the hands of God The successe of things is gouerned by the will of God not by our will The waie of man saith he is not in his owne power neither lieth it in man to direct his owne steps Which place the Hebrues expound of Nabuchadnezar who they saie went foorth of his house not against the Iewes but to make warre vpon the Ammonits as we reade in the 21. chapter of Ezechiel verse 20. but when he came into a waie that had two turnings he began to deliberate and to take counsell of the entrails of beasts of idols and of lots by the brightnesse of a sword and hauing aduertisement he set vpon Iurie and leauing the Ammonites he besieged Ierusalem These two things are not hidden vnto the godlie namelie that God is the authour of counsell God is the author of counsels and giueth successe as he will and giueth such a successe to things as he will And therefore they determine nothing with themselues but they adde this condition If God will which thing Iames warned vs to doo And Paule in his epistle to the Romanes saith The godlie determine alwaies with this condition if God will Iames. 4 15. Rom. 1 10. that He desireth to haue a prosperous iornie vnto them but yet by the will of God Wherefore if the thing happen otherwise than they looked for they are comforted in themselues bicause they knowe that God their most louing father better prouideth both for his owne kingdome and their saluation than they could haue prouided for themselues And they haue alwaies in their mouth that which Dauid sang Vnles the Lord build the house in vaine doo they labour which build it Psal 127 1. Therefore it is their care that they maie frame and applie their counsels vnto the word of God and the euent they commit vnto GOD and so they worke surelie on euerie part 4 But in those workes which be acceptable and gratefull vnto God In works acceptable vnto God strangers from Christ haue no freedome such men as are strangers from God haue no fréedome at all wherevpon came that saieng of Augustine in his Enchiridion that Man abusing his fréewill hath lost both himselfe and also the libertie of his will for when sinne gat the vpper hand in battell it brought man into bondage I know there be some which thus interpret this sentence of Augustine that Adam lost fréewill as touching grace and glorie wherewith he was adorned but not as touching nature Verelie I will not much labour here Nature indeed was left after sinne but yet vnperfect and wounded to denie that the reason and will which belong vnto nature were left vnto man after his fall but that the same nature is vnperfect and wounded they themselues cannot denie For this the Maister of the sentences also affirmeth in his second booke and 25. distinction for he saith that A man now after his fall is in such a case as he maie sinne and that it so fareth with him as he cannot but sinne And although Augustine and others did not so affirme A reason why men cannot chuse but sinne yet most sound reason might teach it vs for holie works depend vpon two principles namelie of knowledge and of appetite Concerning knowledge Paule saith The naturall man dooth not vnderstand those things which be of the spirit of God 1. Cor. 2 14 yea verelie no more he cannot for they be foolishnesse vnto him But now if we knowe not what is to be doone and what is pleasing vnto GOD by what meanes may we shew the same in our worke Moreouer in what sort our appetite and cogitations are toward those holie works it appéereth by the sixt chapter of Genesis My spirit saith God shall not striue in man for euer Gen 2. 3 5 bicause he is flesh And a little after God sawe that the malice of man was great and all the imagination of the thought of his hart was onlie vnto euill euerie daie verse 21. Touching our strength our owne creator must be best beleeued verse 12. And in the eight chapter The imagination of mans hart is euill euen from his infancie And those things dooth God himselfe speake and there is none to be beléeued better than him that made vs when he giueth a testimonie of his owne worke In the 18. chapter of Ieremie the people said We will followe our owne imaginations Which place Ierom expounding writeth thus Where is therfore the power of fréewill and the iudgement of mans owne will Without the grace of God we be bondmen Iohn 8 34. without the grace of God séeing it is a great offense vnto God for a man is followe his owne thoughts and to do the will of his wicked hart That we be subiect vnto seruitude Christ teacheth vs in Iohn saieng He that dooth sinne is the seruant of sinne Wherefore séeing we commit manie things and haue sinnes cleauing vnto vs from our mothers wombe we must of necessitie grant that we be seruants verse 36. Rom. 7 14. 18. 23. But then we shall be free indeed if the sonne shall set vs at libertie otherwise we serue in a most bitter bondage Whervpon Paule said that he was sold vnder sinne and so sold as in his flesh he confessed that there dwelt no good thing and that he did the things which he would not and which he hated and that he felt another lawe in his members resisting the lawe of the mind and leading him awaie captiue to the lawe of sinne And vnto the Galathians he saith that The flesh dooth striue against the spirit Gal. 5 18. and the spirit against the flesh so that we cannot doo what we would Which things being true touching so woorthie an apostle and touching holie men regenerated by Christ what shall be thought of the wicked which belong not vnto Christ And vnto him they cannot come vnlesse they be drawne Iohn 6 44. None can come vnto Christ vnlesse he be drawne for Christ saith None can come vnto me vnlesse my father shall drawe him He which would go before of his owne accord is not drawne as Augustine saith but is led If therefore we must be drawne vnto Christ in that we would not before the same is a most gréeuous sinne and therefore we will not bicause The wisedome of the flesh is enimitie against God Rom. 8
constraint although such is this necessitie as it hath no compulsion ioined therewith God is of necessitie good and cannot sinne by anie meanes and yet is he not driuen by force to be good Which thing Augustine in his 22. booke De ciuitate Dei and thirtie chapter dooth verie well declare Bicause God himselfe saith he cannot sinne therefore shall we denie that he hath frée will Ambrose in his second booke and third chapter De fide vnto Gratian the Emperour testifieth that God is frée when he saith 1. Co. 12 11 that One and the same spirit worketh all things diuiding vnto all as pleaseth him according to the choise of his frée will and not for to obeie necessitie In these sentences of these fathers frée will is so taken Freedome is contrarie vnto compulsion not vnto necessitie that it is contrarie vnto violence and compulsion not that it is equallie bent to either part Whervpon Ierom in his homilie of the prodigall sonne which he wrote vnto Damasus bicause he tooke frée will in another sense therefore he wrote otherwise It is onelie God saith he on whom sinne falleth not nor can fall but others forsomuch as they haue frée will may be bowed euerie waie Also it is agréeable vnto blessed spirits and angels that they cannot sinne séeing their felicitie is alreadie confirmed Wherefore Augustine in his 22. booke De ciuitate Dei and thirtie chapter saith A similitude Euen as the first immortalitie which Adam through sinne lost was that it was possible he should not die euen so the first frée will was that it was possible he should not sinne but the last frée will shall be that he shall not possiblie sinne Yet neuertheles there is granted a certeine kind of libertie vnto them not wherby they can be bowed to either part but such as although that which they doo is of necessitie yet thereby they be not compelled or violentlie driuen For euen as there be certeine true things so manifest as the mind cannot but consent vnto them Why the blessed cannot sinne so the presence of God now reuealed and made manifest is so good a thing as the saints cannot faile or forsake the same So likewise although we of necessitie doo sinne before we be regenerated in Christ yet are not therefore the powers of the will violated for whatsoeuer we doo both we doo it willinglie and also we are led to doo it vpon some hope And yet we must not be therefore accounted to differ nothing from brute beasts for they The not regenerate differ from brute beasts notwithstanding they be moued with a certeine kind of iudgement yet it is not by a frée iudgement But in men although they be not yet renewed there is as we haue said much libertie remaining as touching ciuill morall works Further among the verie sinnes wherein they be of necessitie conuersant they haue a choise to choose one and refuse an other though they cannot atteine vnto those things which please God These things doo not accord with brute beasts for they be rather driuen by the force of nature than that they can doo anie thing by anie libertie or frée choise Men may be said to be frée Three maner of freedoms either in respect of compulsion or in respect of sinne or in respect of miserie The first libertie from compulsion is giuen vnto all men howbeit vnto sinne and miserie all men which haue not atteined vnto Christ are altogether subiect But after what sort men which be regenerate be subiect either to sinne or to miserie while they liue here I will afterward declare In the meane time we ought to be sure that the will is not constrained to sinne through this necessitie which we speake of 7 But that we may with the more perspicuitie and plainenesse declare all this whole matter it must be first determined what these words Free Violent and Willing doo signifie We call that Frée What is Free Violent and Willing which hauing two or more things set before it can choose as it lusteth what it will And therefore we denie that the will of men not regenerate is vniuersallie frée A definition of Free for it cannot choose those things which doo belong to saluation The will of the not regenerate is greatlie restrained Violent is that which is so mooued of an outward beginning that it of it selfe nothing helpeth vnto that motion but rather resisteth it as when a stone is cast on high That is said to worke of his owne accord or willinglie What they cannot choose which hath an inward beginning inclining to that motion wherby it is driuen By these things it is manifest that to doo of his owne accord and to doo of necessitie are not contrarie one to another for they may be ioined together as it is plaine in our will which of necessitie embraceth felicitie yet it embraceth it not against his will or by compulsion but of his owne accord and gladlie Neither is it possible The will cannot be compelled that the will should be compelled to will that which it will not Yea Augustine thinketh it to be so absurd that a man should will that which he will not as if one should say that anie thing can be hot without heate The necessitie of sinning is not absolute in the wicked But yet that necessitie whereby the wicked are said to sinne is not absolute and perfect so as it cannot be otherwise for so soone as the grace and spirit of Christ commeth that necessitie is straitwaie loosed Wherefore Augustine saith Augustine saith that it is of nature to be able to haue faith that it is of nature to be able to haue faith hope and charitie but to haue them indéed is altogether the gift of grace for that power or abilitie breaketh not foorth into act vnlesse grace be giuen from God Herein Augustine agréed with the Pelagians that To be able is of nature The opinion of Augustine compared with the Pelagians But this Augustine added which Pelagius did not allow that To will well and to liue vprightlie is to be attributed vnto grace onelie But I thinke that as touching this power of nature there must be made a distinction for if they meane this that our nature is so made of God as neither faith nor hope nor charitie doo striue with the same if they be giuen of God but rather accomplish it make it perfect and adorne it I confesse it to be true that they saie What manner of power vnto faith is in nature but if they will haue the power of nature to signifie some strength of the same whereby it can challenge to it selfe these things I yéeld not to them in anie wise for it is a wicked and damnable opinion We saie therefore that the will of man hath respect both vnto good and vnto euill How the will of man hath respect vnto good and euill but after
of the propertie of drawing togither or of spreading abroad When the obiect which is offered shal be good the heart spreadeth it selfe abroad to receiue it but if the obiect shal be euill then the humors withdrawe themselues to the inward parts And hence procéedeth palenesse of the face and from hence arise blushings according as the bloud either retireth vnto the inward parts or else powreth out it selfe into the outward parts And thus much shall suffice as touching the cause 37 Now remaineth Whether affects be opinions that we consider of two things First that these affects be not either cogitations or opinions as the Stoiks thought them to be Secondlie that they must not be all condemned as vitious and euill First it may euidentlie be prooued in those affects that be called naturall as are hunger and thirst which affects inuade vs without anie cogitation Also who will call it a cogitation or opinion when we be afflicted with a dissolution of the whole with a breaking of the sinewes or burning by flame or fire They may as well persuade vs as touching the naturall affections of parents towards their children which are not onlie vehement in men but in brute beasts also Howbeit since the matter is plaine I thinke it néedles to stand much therevpon Now as concerning the second I will not denie Whether all affects be euill but some affects haue their faults ioined with them But I will shew that manie of them are good and that those which are euill are euill through mans fault not in their owne nature And first may we speake of the error of iudgement for we doo not alwaies iudge aright of the obiects which are before vs. That which is euill is otherwhile taken for that which is good and that which is good is estéemed to be euill But the affects as we haue declared doo accompanie the iudgements of the mind and so the fault passeth from the iudgement vnto the affect Acts. 5 51. The apostles iudged the contumelies which they suffred for the name of Christ to be honourable vnto them and therfore departed with ioie and gladnesse from the Councell But contrariwise when Dauid was driuen out of his kingdome by his sonne he sorrowed bicause he sawe that his casting foorth would be an offense vnto men which knew what God promised vnto Dauid by the prophets He sawe moreouer that these things did happen through his owne fault and sith that these were euils he could not choose but sorrowe Either of these both Dauid as the apostles iudged rightlie of the things obiected albeit in diuers maners they iudged of the things that happened Vaine men doo estéeme flatteries to be good things indéed and therefore are delighted with them Others iudge more rightlie of them for they perceiue them to be but mockeries and for that cause doo dislike of them Those that are good men doo reioise in méere vertues for they iudge rightlie of them Againe thou shalt sée others which doo hate them bicause they be infected with a corrupt iudgement so as the naughtinesse and goodnes of the affects procéedeth of the true or false iudgement concerning the things which are obiected Howbeit it is not requisite to saie that all the affects are euill bicause manie men being seduced by error doo light vpon those ill motions of the mind for they which erre not are not hurt by the affects of error Ill affects are repugnant to right reason 38 An other euill there is in the affects which in verie déed procéedeth not of error but for that there be some which are aduersaries vnto right reason such is the desire of other mens goods of murther of adulterie and such like These affects must of good right be condemned but yet for these sakes must not sentence be giuen generallie sith there be other affects which are agréeable to right reason and sound iudgement namelie loue towards vertue and hatred and anger against sinnes Good and laudable affects Which affects being agréeable to reason are not onelie honest and laudable but also verie profitable for they are giuen as certeine spurs to godlie life For it is not sufficient to knowe those things that are good but we must be earnestlie stirred vp vnto them For the affects be as it were sinewes by whose stretching foorth or shrinking in we are the earnestlier or the lightlier stirred vp Who séeth not that this is most true that anger is as it were a whetstone vnto fortitude We should be verie dull euen vnto honest actions if we had not these prouocations we should be euen as a ship in the sea destitute of wind Wherefore the nature it selfe of affects is not euill since manie of them be verie profitable and honest Vndoubtedlie God gaue the organs of these affects and he appointed humors to attend on them and knowledges to accompanie them so as it can not be denied but that they are the works of God and especiallie since he in his lawe requireth such affects For he willeth vs to loue and to feare God to loue our neighbours and seruants to feare their masters and full of such precepts are the holie scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the impassibilitie of the Stoiks must be auoided That same impassibilitie then of affects which the Stoiks would haue albeit that Basil Nazianzen and certeine other of the fathers otherwhile séeme greatlie to commend must vtterlie be refused Christ wept was sad vnto death was mooued with mercie so then he was not without affects And therefore affects are not repugnant euen to the perfection of our humane nature True it is there happen euils manie times through the fault of our corrupt nature but we must indeuor our selues to correct our vitious affects and to confirme and restore those that be good and agréeable to reason And this we read that the holie and godlie heroicall men did both in the old and in the new testament These fathers did not followe their affections as guided by them but vsed them vnto those vertues and noble acts which God commanded And it is apparant in the holie scriptures that those heroicall men were stirred vp of God with certein more vehement affections than other men are But it may be doubted of Whence it coms that there is a dissenting of the affects from reason from whence the excéeding corruptions of affects or else so great a disagréement from reason in some of them such as is the gréedie desire of other mens goods of murther rape adulterie which can not anie maner of waie be allowed had their originall Vnto which question an answer may easilie be made out of the holie scriptures bicause that By one man that is by Adams fall sinne entered into the world But the philosophers which vnderstand not this doo flie vnto temperatures of the bodie and vnto aspects and motions of the starres howbeit as the thing it selfe declareth they can not by those causes yéeld a
Moreouer there followeth euill education and by that meanes charitie is hurt I might also saie that euen as euill and noisome meate destroieth the bodie yea Adam by eating of the forbidden fruit corrupted his posteritie so whooredome killeth the soule Lastlie whereas they alledged To the fift that fornication is therefore no sinne bicause this cannot be perceiued by the light of nature that I saie is nothing For the precepts of God may be knowne euen by nature that they are iust howbeit by such a nature as is sound and vncorrupt séeing a corrupt nature dooth oftentimes allow vices in stéed of vertues For among the Lacedaemonians theft was commended Thucidides and as Thucidides writeth among the ancient Gréeks pirasie was counted a vertue Furthermore it followeth Looke in the explication of the questions at the end of this booke that the precepts of God may by nature â—e knowne to be iust and honest but yet by a nature instructed and framed with the word and spirit of God Otherwise as Paule witnesseth A carnall man knowech not the things which are of God Of Bastards and children vnlawfullie borne 13 Whereas Ieptha had a noble man to his father yet it did profit him nothing In Iudg. 11. at the beginning bicause he was base borne and not borne in lawfull marriage Wherefore by the ciuill lawe of the Hebrues Bastards had no place in the Common-weale of Israel Deut. 23 2. it was not lawfull for him to haue place in the congregation of Israell For in Deuteronomie it is written Manzer shall not enter into the congregation or assemblie Zur is in Hebrue A stranger and a bastard is so called bicause he perteineth not vnto the familie of the father She that bare Ieptha was no wife but an harlot This Hebrue word Zonah signifieth two things First A vitler that is such a one as selleth things perteining to victuals for Zon signifieth To féed or nourish It signifieth also A harlot perhaps for this cause namelie for that vitlers are sometimes ill spoken of for chastitie as appéereth by a certeine lawe of Constantine which is extant in the Code Ad legem Iuliam de adulterijs And vndoubtedlie either signification may be aptlie applied to this place Some of the Hebrues thinke The mother of Ieptha was no concubine that Ieptha was not the sonne of an harlot but onelie the sonne of a concubine which was not espoused with a lawfull contract and dowrie But that séemeth not verie well to agrée for the Hebrues called not a concubine Zonah Neither had it béene lawfull for Iepthas brethren to haue expelled him as a stranger if he had béene the sonne of a concubine for the hauing of concubines of that sort was with the Iewes true matrimonie Further we must knowe that the Hebrues had an other word But whie would not God haue a bastard to come into the congregation Not bicause he had béene the woorse man so that he had liued well but that the people might know that God detesteth whooredome What was not to enter into the congregation And not to enter into the congregation was nothing else but to be made vnfit for the executing of an office either ciuill or sacred although otherwise he had to his father either a priest or a ruler So then it was not lawfull for bastards to execute the office either of a tribune or pretor or magistrate or priest Whie therefore dooth God now make a bastard ruler ouer his people Bicause he prescribed the lawe vnto men and not vnto himselfe An other cause is least they which are so borne should therfore straitwaie be discouraged Further to the intent they might remember that they be not excluded for their owne fault but for their fathers fault And now to returne vnto Ieptha his brethren could not haue thrust him out except he had béene borne of an harlot Otherwise a concubine was a lawfull wife And the children of Iacob which were borne of his concubines abode with their other brethren and were inheritors togither with them Gen. 21 14. But thou wilt saie that Abraham cast out Ismael That was doone before the lawe and by the speciall will of God to the intent the whole and perfect inheritance might come to Isaac Otherwise by the ordinarie law of the Hebrues the children of concubines were not vtterlie excluded from all inheritance 14 And that the matter may be made more plaine A distinction of children it séemeth good thus to distinguish children Some be legitimate and not naturall as those be which are adopted and chosen Othersome there be which are naturall and not legitimate as they which are borne of concubines But I speake héere of concubines after the Romane maner for as touching the Hebrues they which were borne of them were legitimate And there be other which be both legitimate and naturall as they which are borne in iust matrimonie Lastlie there be some which are neither legitimate nor yet naturall as bastards be And a bastard is he What child is called a bastard which cannot tell who is his father or else if he can tell it is one whom it is not lawfull for him to haue for his father As it is written in the Digests Destatu personarum in the lawe Vulgò concepti There is a great difference in the state of children But we as concerning this matter which we haue in hand will neither intreat of children adopted nor yet of children naturallie legitimate but onelie of naturall children and bastards who séeme to be more obscure than the rest The children which are naturall and not legitimate may be made legitimate as it is in the Code De naturalibus filijs in the lawe Anastatij And the waies how they might be made are described in the same Code in the lawe Si quis But bastards could not be made legitimate If we shall speake of the children of concubines after the maner of the Iewes they were legitimate as we haue taught before But the Romans counted them not as legitimate onelie this they ordeined that they might be made legitimate Moreouer bastards be not in the fathers power neither yet can they be This I saie to the intent that we may sée in how great a miserie bastards are So Ieptha could not atteine to the inheritance of his father And these lawes were made that men might be withdrawne from whooredome if it were but onelie for the ignominie of their children for when they beget bastards they hurt them without hope of recouerie Wherevpon Chrysostome Chrysost vpon the epistle to the Romans Rom. 13 11. when he interpreteth these words Now is the houre for vs to rise from sleepe earnestlie inueigheth against whooremoongers Whie doost thou sowe saith he that which is not lawfull for thée to reape or if thou doost gather it it is reprochfull vnto thée For infamie will arise thereof both to him which shall be borne and to thée
donation granted in respect of marriage whereas the adulterer susteineth no losse In the Extrauagants De donationibus inter virum vxorem in the chapter Plerúnque in the end Adam and Eue being found to be in one kind of sinne haue not both one punishment Eue is punished more gréeuouslie That adulterous men sinne more greeuouslie than the women 31 On the other side the causes séeme to be verie great which persuade otherwise The first is that a woman is more weake and vnperfect than a man she wanteth vnderstanding and iudgement These things séeme to serue for diminishing the fault And manie lawes persuade vs that in punishing we should haue a consideration of the sex Some of the lawes I will recite In the Digests Ad legem Iuliam peculatus it is said that In punishment there must be consideration had of the sex the lawe beginneth Sacrilegij poenam Also Ad legem Iuliam de adulterijs in the lawe Si adulterum in the Paraph Fratres and in the Paraph Iacestam they would haue a difference to be considered of in the sex bicause women are not forced to be skilfull in the lawes sometimes they be deceiued they thinke that to be lawfull which is not lawfull Also the Ecclesiasticall lawes teach that there ought to be a consideration had of the sex In the Extrauagants De homicidio in the chapter Si dignum in the Code Ad legem Iuliam maiestatis in the lawe Quisquis in the Paraph Filias There is more fauour shewed to the daughters of conspirators than vnto their sonnes In the Decrées cause 32. question 6 the chapter Indignatur there is consideration had of women euen in the selfe same cause of adulterie There be saiengs also of most excellent men which be agréeable to this sentence Augustine in his treatise De adulterinis coniugijs ad Pollentium citeth the letters written by Antonius Pius which we may read in the Gregorian Code that It is verie vniust that men should require that faith of women which themselues will not shew In the Digests De adulterio in the lawe Si vxor in the Paraph Si iudex It is commanded that if the iudge haue knowledge of the adulterie let him looke whether the husband haue liued chastlie And so the fault of the woman is mitigated bicause the men themselues by their ill liuing be causes of their vncleane life Whervpon Seneca in his 94. epistle vnto Lucillus saith that It is a most vniust thing for men to exact faithfulnes of women when as they themselues be the corrupters of other mens wiues Neither did Augustine put this matter in silence who saith that Vir that is to saie Man hath his name of Virtus that is Vertue and that therefore he ought to excell the wife in all vertues and chastitie In his litle booke De decem chordis and it is also read in the 32. cause question 5. in the chapter Non moechaberis saith that The husband is the head of his wife if the head fall into adulterie and the wife be chast he is a man turned vpside downe the head is vnder the féet It hapneth ofttimes that the adulteries of the wife are reuengements of an adulterous husband It is said of Clytemnestra that she gaue the power of hir bodie to Aegistus bicause she heard that Agamemnō preferred Chrysis before hir That such a punishment is brought by the iudgement of God it appéereth that Iob vnderstood who in the 31. cha saith verse 9. If my hart hath been carried aside to a strange woman and if I haue lien in wait at my neighbors doore then let my wife grind vnto an other man and let hir yeeld hir bodie to other men So then there be reasons to be made on both parts What shall we saie If credit be giuen to the Schoole-diuines An vnfolding of the question the distinction must be made which is mentioned in the fourth booke of sentences in the 35. distinction If the faith of wedlocke be considered the sinne is equall on both parts either is bound vnto other whether the woman giue hir selfe to another or else the man commit adulterie If the condition of the person be respected séeing man is the more perfect he hath the firmer iudgement and ought to excell his wife his sinne is more gréeuous than hirs Howbeit if we note the confusion of things the supposed heires and the shame of the familie the woman is more gréeuouslie charged But as touching the verie lawe it selfe of wedlocke they saie well that the bond is all alike that sinne is committed as well by the one as by the other they must be brought to an equalitie Equalitie we prooue out of the holie scriptures Vnto one Adam the Lord gaue one Eue and to one Eue he gaue one Adam and he said Gen. 2 24. They shall be two in one flesh Paule when he treateth of these things in the first to the Corinthians the seuenth chapter saith that The wife hath not power ouer hir owne bodie verse 4. but the husband And on the other side he maketh this lawe equall to the one and the other Neither dooth he speake vnto the one partie of rendering due beneuolence but vnto them both And if they shall thinke good to seuer themselues for praier sake he willeth that the same be doone by both their consents In case of religion if they will not dwell togither ech partie is set at libertie The same is also spoken there concerning the vnbeléeuing husband The lawe of God commandeth that both as well the adulterer as the adulteresse should be slaine Séeing therefore he maketh this equalitie we also ought to followe the same An answer vnto the contrarie arguments 32 Now it remaineth that we answer to the arguments It was said that a woman must not be heard This lawe is ciuill and refused of the Ecclesiasticall writers and that iustlie To the first Ierom in his epistle to Oceanus vpon the death of Fabiola wrote a verie excellent sentence Those things which in the holie scriptures are commanded vnto men doo redound vnto women Wherefore if it be lawfull for a man to start from his wife for the cause of adulterie it is also lawfull vnto the wife Among vs there is the same libertie and the same bondage vnto both parties to correct after a sort the ciuill lawes Both parties must be heard Touching infamie also To the second it is mans ordinance Euen as praise is called the celebration of other mens vertues so infamie is to dispraise that which is in another And it may be they will speake more of women than of men But with God this fame is of no importance There is more spoken of the women by reason of the harme which they bring and bicause they make a confusion in families To the third As concerning that it hath béene lawfull for men to kill their wiues and not for the wiues their husbands
an other difference in that the fellowship is with that flesh which is bound vnto an other by the faith of matrimonie Why is it said Not vnto it selfe but vnto an other To the intent we may vnderstand that in the polygamie which was in old time there was no plaine adulterie For one of the wiues when she was ioined with a husband was ioined with that flesh which was also tied to another woman Therfore it is said Which is not ioined vnto it selfe but vnto an other by the faith of matrimonie Further if we will more narrowlie examine that péece of the sentence To haue carnall fellowship may be vnderstood to be either in act or cogitation For Christ saith Matt. 5 28 He that shall looke on an other mans wife to lust after hir hath alreadie committed adulterie in his hart But héere we speake of adulterie that breaketh out into act not of that which as yet is within the hart 34 Moreouer it was said to be more shamefull for women to haue bastards than it is for men This also hath procéeded of mans reason a shame it is both to the one and to the other but perhaps it appéereth more in women than in men Those places of Ecclesiasticus which vrge parents to kéepe their daughters or the bodies of their daughters haue not respect vnto this place No rather the wise man dooth consider that if daughters be corrupted they are to bring great harme ignominie to their fathers house and the father is accused of negligence But men children must also be well brought vp howbeit the fowlnes of this fact in this crime appéereth else-where not in the fathers house Neuertheles these things bring not to passe but that they both commit sin An other argument But wiues loose their dowrie whereas adulterers be not so punished That is false for euen as if matrimonie be vndoone by the fault of the woman she looseth hir dowrie and donations giuen in respect of marriage so if it be doone through the mans fault he looseth the dowrie it selfe and donations also and must restore them vnto hir Againe somwhat was said of Adam and Eue that they were in the like fault yet Eue was more gréeuouslie punished than Adam A comparison of the sinne of Adam and Eue. Here may either of both be said either that the sinne was not of like weight or else that the punishment of Eue was not more gréeuous It is excused by some that the mans fault was the greater For it is said Curssed is the earth for thy sake in sorrowe shalt thou eate of it thorne and thistle shall it bring foorth vnto thee and thou shalt eate of the herbe of the feeld in the sweate of thy face shalt thou eate thy bread c. These euils were continuall vnto man he should labour he should eate in great sweat and trauell and the earth gaue not vnto him the fruit that he looked for Women séeme to be lesse punished onelie the paines of child-birth and conceiuing are laid vpon them the which be not perpetuall but the labours of men doo alwaies continue Further the man ought to prouide not onelie for himselfe but also for his wife children and for his whole familie But if thou wilt saie that the wife is subiect vnto the husband and must be vnder his gouernement this importeth not much for by the verie constitution it selfe she is inferiour vnto man Wherefore it might by this meanes be denied that woman is more gréeuouslie punished than man But if we would grant vnto this we might also saie on the other part that the sinne in woman was somewhat more gréeuous namelie bicause she was seduced by the diuell and so seduced as she thought she should become equall vnto God and this she verie much desired Neuerthelesse Adam beléeued it not bicause he sawe it was not possible to be and therefore the apostle saith that he was not seduced but did onelie eate to the intent he might obeie his wiues mind and made more account of his wife than of God therefore he was not deceiued with the same kind of errour Moreouer the woman did not onelie sinne but she also induced hir husband to sinne But on the other part she is somewhat lightened bicause she was the vnperfecter and was seduced Howbeit if anie of their sinnes were more gréeuous than other the womans sinne was to be weighed the greater This is the opinion of the Maister of the sentences in the second booke distinction the 12 and he alledgeth manie places out of Augustine But I for my part would saie that the mans sinne was more gréeuous and that his punishment was the greater by reason of his perfection and excellencie Wherefore this argument maketh nothing to the purpose either the punishment was of equalitie or else the circumstances were not alike gréeuous to be aggrauated to them both The circumstances were manie some were more gréeuous in Adam and some in Eue. 35 Also it was alledged on the contrarie part that the sinne is lesse in women Why a consideration must be had of the sex for a consideration should be had of the sex Indéed this is to be granted yet the cause must be searched out why those lawes be fauourable vnto the sex And there is a cause brought by the lawes themselues namelie that women are not driuen to haue the knowledge of all lawes and customs and therefore may the more easilie erre and the error dooth somewhat mitigate the fault But here this erring hath no place for there is no woman so foolish but she knoweth that she ought to kéepe hir faith and promise with hir husband But in incest they rather forgaue vnto women than vnto men bicause they knew not those degrées wherein it was lawfull or not lawfull to be married and therefore they were not so gréeuouslie punished Whether adulteries of men must be punished by adulteries of women And wheras it was alledged that the adulteries of the men are oftentimes punished by the adulteries of the women as it hath béene said of Agamemnon and Clytemnestra We answer that such reuenges are not to be allowed for that they are repugnant to the word of God and therefore we allow no such forms of reuenging True indéed it is that sinnes are punished with sinnes and he that kéepeth not faith himselfe must not looke to haue another kéepe the same with him neuerthelesse this is doone by the order and prouidence of God It is not lawfull for anie man to doo ill bicause another hath sinned for by that meanes euill would growe till it were infinite In that women are somewhat forborne in the great offense of treason it is no maruell for Why in case of treason children are punished for the parents the cause why that the sonnes of conspirators which haue sinned against the prince are punished in such sort as they be is least that if they should reteine the authoritie and riches of
these euils be compared with actuall sinnes they doo not so vehementlie and so manifestlie contend against the lawe of God Also those fathers teach vs that these be not called sinnes sauing for that they be the causes and effects of sinnes as when a man saith of his owne writing This is my hand meaning that it was written with his owne hand And men call the cold weather dull bicause it maketh vs dull Such similitudes as these Augustine was wont to vse but then he compared this kind of sinne with actuall sinnes Howbeit it is better to heare the same father when he examineth these sinnes by themselues In the sixt booke against Iulian the 8. chapter It is not saith he no iniquitie when the superiour parts doo shamefullie giue place vnto the inferiour and the inferiour doo shamefullie wrestle against the superiour although they be not permitted to ouercome And in the fift book and third chapter he saith The concupiscence of the flesh against which the good spirit dooth striue is sinne bicause therein is a disobedience against the dominion of reason And it is the punishment of sinne bicause it is giuen as a reward to the deserts of our disobedience Also it is the cause of sinne by reason of the fall of him that consenteth thereto Concupiscence considered of according to three degrees Wherefore hée considereth of this concupiscence according to thrée degrées First by the nature thereof and that he affirmeth to be sinne bicause it impugneth the souereigntie of the mind Secondlie as an effect and punishment laid vpon sinne And lastlie as being the cause of sinne Besides in his third booke De libero arbitrio the 18. chapter he writeth on this wise These things be therefore reckoned among sinnes bicause through them we depart from the forme wherein man was made at the beginning 13 And to declare further that these deformities apperteine not vnto sinne they alledge for themselues the infancie of our sauior Christ whereof Luke dooth write in the 2. chapter of his Gospell And Iesus increased grew in yeeres verse 52. in wisedome and in fauour with God and men And a little before verse 40. And the child grew waxed strong in spirit and was filled with wisdome and the grace of God was with him If he profited dailie saie they it followeth that first there were wants in him and that he was not so wise at the first as he prooued afterward Some haue expounded these things to be ment as concerning the spirit which appeared dailie more and more whome they thinke to be most perfect at the first yet that the scripture hath béene accustomed to saie that anie thing is then doone when it first appeareth Doubtlesse I can readilie condescend and I sée that I ought so to doo namelie that Christ tooke vpon him mans infirmities for our sakes Neither doo I doubt but that his mind had accesse of wisedome according to the proportion of age But the defects in his infancie were not like vnto our defects For as touching ignorance Euerie ignorance is not sinne we must not affirme euerie ignorance to be sinne sith euen the angels are ignorant of verie manie things especiallie of the time when the latter daie shall be But shall we saie that this is a sinne in them Further shall we thinke that Adam did straitwaie know all things No certeinlie Wherefore we call blindnesse of the mind the ignorance that belongeth vnto sinne through the which blindnesse those things be vnknowne which ought to be knowne and whereby things contrarie vnto the truth are perceiued Aristotle in Posterioribus analyticis Ignorance of two sorts distinguisheth ignorance calling one an ignorance of denieng an other of contrarie disposition An example of the first is a rusticall and husbandman who is vtterlie ignorant of the mathematicall sciences bicause he neuer learned them The other ignorance is ascribed vnto him which sometime applied his indeuour to the mathematicals but perceiued ill those things that were taught him so as those things which be true in them he iudgeth to be put contrarie and thinketh the line to be crooked which is straight Wherefore I might be lawfull to saie that ignorance of denieng is no sinne vnlesse it be as touching men of ripe yéeres séeing they be ignorant of things which be necessarie for obteining of saluation Therefore Christ in taking of our infirmities did not receiue sinne into himselfe By reason whereof at his death he felt naturall motions through which he trembled at death but yet those perturbations procéeded of sound and perfect nature not of euill and corrupt reliks of nature Now then the infirmities of Christ were farre differing from our infirmities verse 15. And therefore it is written in the fourth chapter to the Hebrues that The Lord was tempted in all things as we be But the exception is added Yet without sinne 1. Co. 13 11 And whereas Paule saith When I was a child I spake as a child it is ment that one daie shall be voided all that which before was vnperfect and we shall at the last come to eternall life where all things shall be absolute Bréefelie it must be considered that our naughtie motions though they be the first of all are not onelie rude and vnperfect things but that they be also repugnant vnto the lawe of God as it is declared in the seuenth chapter to the Romans verse 14. Where we must not hearken vnto those men which thinke such a thing to be there described by the apostle as the Poets described of Medea who said I see the better I allow the better but I followe the woorser For as I taught a litle before the apostle did not there dispute of ciuill honestie but of the lawe of God the which he called holie iust and honest whose equitie the naturall man dooth not perceiue 14 Also there is much a doo made against vs bicause Christ said Matt. 5 48 Be ye perfect as the heauenlie father is perfect Where neuerthelesse it séemeth absurd that Gods goodnesse being infinit should be commanded vnto vs. Héerevnto I answer that Christ is set foorth as a familiar example for vs the which we ought to follow as much as in vs lieth And thinke not that of him and of the heauenlie father all one consideration must be had throughlie in all respects for the soule of Christ being a part of his humanitie was not immensible séeing it was a creature so as the loue that came from thence was limited and not infinit And therefore in the louing of GOD we are bound to imitate him Certeinlie the heauenlie father although in his owne nature he be infinit yet the effects of his charitie I meane the good things which he bestoweth vpon vs are measured bicause they shall not excéed the order of things created Furthermore I dispute not of this aduerbe Sicut that is As whether it expresse an equalitie in quantitie or a
be laid vpon the shoulders of poore miserable subiects but vpon his owne shoulders If therefore christian princes would be persuaded in mind not to oppresse with such tyrannie the people of GOD committed vnto them they ought to take example of their gouernement from so mild and easie a gouernement of Christ But passing ouer them let vs reioise among our selues that it is brought to passe by the goodnesse of God that we be reckoned in so happie a societie vnder the baner of so noble a prince and valiant brother vnto whom shall neuer want either will or power to helpe vs. Let vs wholie with confidence betake our selues vnto him séeing we cannot applie our trauell better Let vs serue him diligentlie and with all our hart let vs worship and reuerence him from the hart For both this is our dutie and he is woorthie of these things Conceiued of the holie Ghost borne of the virgine Marie 10 This blessed God and man Iesus Christ who as we heard before out of the holie oracles is our lawfull Lord although as concerning diuine essence he was yesterdaie to daie and shall be for euer as it is written in the 13. chapter to the Hebrues yet Heb. 13 8. in respect of his humane nature he was not without beginning so by reason hereof we saie that he was made Séeing Paule saith vnto the Galathians Gal. 4 4. that He was sent from God and was made of a woman and vnder the lawe Vnto the Romans also Who was made of the seed of Dauid Rom. 1 3. according to the flesh And least we should either stand in doubt touching this procreation or else iudge otherwise of it than becommeth vs faith dooth direct vs vnto these two things and bindeth vs vnto them The one is That Christ was conceiued by the holie Ghost that he was conceiued by the holie Ghost and the other that he was borne and that both of the virgine Marie Which also we speciallie confesse And this is written distinctlie by the Euangelists Matth. 1 c Luke 1. to let vs vnderstand that he euen according to the flesh was frée from the cursse and from sinne Whereby also it appéereth most plainlie that all the posteritie of Adam were so subiect to the cursse and sinne Ephes 2 3. as there was no place for anie to be exempted Wherefore to exempt Christ according to the flesh from the common fall of all mankind so as he might euer reteine his owne nature the wisedome of God decréed by a woonderfull counsell that man which was to be assumed in the vnitie of person should haue a beginning both diuine and humane For this cause as it had béene foreshewed by the angell vnto Marie so the holie Ghost came downe into hir Luke 1 35. and by the principall power thereof the bloud being now purified by his grace did create a singular and perfect man which the mercifull GOD euen God which was the word from euerlasting did miraculouslie take vpon him Insomuch as the wombe of the virgine Marie and holie mother was the diuine fornace whereby the holie Ghost of a matter well purified builded this one onelie bodie which was a most obedient instrument of a noble soule And by this means all the old blemishes of Adam were alienated from Christ albeit that his bodie as concerning the nature and forme of creation was not much disagréeable from the bodie of Adam For our first parent Adam also was maruellouslie and by diuine power created out of the earth without accustomed séed And certeinlie there is no néed of anie longer talke to shew how much Christ in respect of his manhood excelled Adam in all excellent gifts of nature séeing the order and circumstance of his natiuitie is described Of the natiuitie of Christ to wit his humble and base state of pouertie which neuerthelesse had a glorious and renowmed testimonie from the maiestie of GOD and from the angelicall nature Of the fruit of Christs natiuitie 11 Wherefore passing ouer these things we will occupie our whole spéech in this profitable consideration namelie that who so is regenerated by Christ must call to remembrance what and how great hath béene the loue of God towards vs who disdained not our foule and vncleane nature but clensing the same did cloth himselfe therewith to make vs partakers of his diuine nature Apparitions of fained gods True indéed it is that the diuell by his lieng spirit fained and that idolaters indeuoured to persuade that the gods which they worshipped tooke sometimes humane forme vpon them howbeit not to the intent they might sanctifie our nature but to contaminate the same with infinite and beastlie filthinesse So that none of such like appéerances as are read in the writings of the Poets doo bring anie other thing with them séeing they both shamefullie pollute the bodie and that minds by such infamous examples are allured vnto euill For if they would order their life after the example of those things they were also to let slacke the bridles of lusts vnto adulterie fornication and other horrible offenses But on the contrarie part the diuine woord hath clensed our nature by heaping of diuine gifts vpon the same And this is not onelie to be vnderstood touching that man which it assumed but of all them which with him in true faith be ioined togither as members of him And this heauenlie word which is Christ being secretlie hidden vnder that nature is so couered with iustice patience temperance prudence wisdome and submission of the mind shewed foorth such perfect examples of singular iustice c. that his life onelie if it be dulie considered is a mistresse fit enough to liue well 12 Wherefore let dissolute and wanton christians go let them count it but a small matter to liue vnpurelie let them make but small account of the nature and members which Christ by putting on hath sanctified Christ is the example of holinesse and righteousnesse let them despise that noble example of holinesse and righteousnesse which Christ shewed while he liued in the flesh let them cease also to expresse in their déeds what participation of diuine nature they haue obteined in Christ Vndoubtedlie this is no part of the end which God purposed to himselfe when he became man neither certeinlie did he vpon this consideration liue among vs by the space of 33. yeares Wherefore it should be méet for the children of God to liue a diuine life séeing their nature is made diuine But the life of brute beasts and of men should be left vnto those which in their incredulitie either haue remained méere men or else which haue degenerated through their wicked acts and be changed as it were into brute beasts Héerehence moreouer we haue to take comfort if we be driuen at anie time by the sense of the flesh to take it gréeuouslie and complaine that we are subiect to humane infirmities namelie if we doo beléeue indéed
that God hath purposed that he will not haue mercie howbeit they are the cause of damnation which followeth in the last time but not of reprobation which was from the beginning The last end of reprobation is the declaration of the mightie iustice of God as Paule hath taught Rom. 9 17. namelie that These vessels are prepared vnto wrath bicause GOD would shew in them his power And God answereth of Pharao Exod. 9 16. Euen vnto this end haue I raised thee vp that I might shew in thee my power A néerer end is damnation which as it is iust so also is it allowed of God And yet the néerest end are sinnes Esaie 6 10. for God commanded that the people should be made blind that they should not vnderstand that they should not heare Least peraduenture saith he they may be conuerted and I should heale them For sinnes although as they are sinnes they are by God in his lawes condemned yet as they are iust punishments they are by him laid vpon the vngodlie for their ill deserts But we must not staie in these néerer ends we must go further that we may at the length come to that end which Paule hath set foorth namelie that The iustice of God should be declared And thus much hitherto as touching the first article 16 Now let vs come to the second wherein must be sought the cause of predestination The cause of predestination Forsomuch as predestination is the purpose or will of God and the same will is the first cause of all things which is one and the selfe-same with the substance of God it is not possible that there should be anie cause thereof Of the will of God may somtime be giuen a reason but neuer anie cause Howbeit we doo not therefore denie but that sometimes may be shewed some reason of the will of God which although they may be called reasons yet ought they not to be called causes especiallie efficient causes But that in the scriptures are somtimes assigned reasons of the will of God may by manie places be gathered The Lord saith that He therefore did leade about the children of Israel through the desert Exo. 13 17. rather than through shorter passages through which he could haue lead them bicause they should not suddenlie méet with their enimies Gen. 2 8. Adam also was placed in paradise to husband it kéepe it And God testified Gen. 15 16. that He would not then expell the Cananites out of the land of Canaan bicause they had not as yet filled the measure of their sins Howbeit although as we haue said the scriptures vse sometimes to bring reasons of the will of God yet no man ought to take vpon him No reasons to be giuen of gods will but out of the scriptures to render a certeine reason of that certeine will of God but that which he hath gathered out of the scriptures For as we are dull of vnderstanding so we might easilie vsurpe our owne dreames in stead of true reasons But that there are finall causes of the predestination of God we denie not There is a finall cause of predestination for they are expreslie set downe by Paule and especiallie when he citeth that of Pharao Euen to this end haue I stirred thee vp Rom. 9 17. that I might shew vpon thee my power but of the elect he saith that God would in them shew foorth his glorie Ibidem 23. The materiall cause also may after a sort be assigned The materiall cause of predestination may after a sort be shewed For men which are predestinate and those things which God hath decréed to giue vnto the elect by predestination as are these calling iustification and glorification may be called the matter about which predestination is occupied This moreouer is to be noted The end thereof is taken two maner of waies that the end may sometimes be taken as it is of vs in mind and desire conceiued and then it hath the consideration of an efficient cause for being so conceiued in the mind it forceth men to worke Somtimes also it is taken as it is in the things and as we atteine vnto it after our labours and then properlie it is called the end bicause the worke is then finished and we are at quiet as now hauing obteined the end of our purpose But we therefore put this distinction that if at anie time we should be asked Whether God doo predestinate men for works or no We should not rashlie either by affirming or by denieng giue hastie sentence for the ambiguitie is in this word For how it is to be vnderstood It may be both true and false that we be predestinated by woorks Ephes 1 4. and 2 10. For if good works be taken as they are in verie déed and are wrought bicause God predestinateth vs to this end that we should liue vprightlie as we reade in the epistle vnto the Ephesians to wit that We are elected to be holie and immaculate and that God hath prepared good works that we should walke in them As touching this sentence or meaning the proposition is to be affirmed But if that word For be referred vnto the efficient cause as though the good works which God foresawe we should doo are as certeine merits and causes which should mooue God to predestinate vs this sense is by no meanes to be admitted It is possible in déed that the effects of predestination may so be compared togither that one may be the cause of the other but they can not be causes of the purpose of God One effect of predestination may be the cause of another but they can not be causes of the purpose of God For calling which is the effect of predestination is the cause that we are iustified iustification also is the cause of good works and good works although they be not causes yet are they means whereby GOD bringeth vs vnto eternall life Howbeit none of all these is the cause or the meane why we are chosen of God As contrariwise sinnes are indéed the causes why we are damned but yet not why we are reprobate of God If sins were the cause of reprobation no man might be elected For if they were the cause of reprobation no man might be chosen For the condition and estate of all men is alike since we are all borne in sin And when at anie time Augustine saith that Men are iustlie reprobate for their sins he vnderstandeth togither with reprobation the last effect thereof namelie damnation But we may not so speake if by reprobation The purpose of God not to haue mercie is as free as the purpose to haue mercie Why the good works foreseene are not the cause of predestination A place out of the second epistle to Timoth. 2. Tim. 2 20. we vnderstand the purpose of God not to haue mercie for that purpose is no lesse frée than the other purpose of
contemned the true oracles of God and delighted himselfe in false prophets They which are deceiued are iustlie deceiued The infidelitie also and impietie of the people of Israel caused the vengeance of God and blindnes to come vpon them so that when they were deceiued they could by no meanes be excused Our aduersaries also séeme somewhat to be offended for that we affirme that men haue in themselues the cause of sins that is a corrupt and naughtie nature For in that first chapter of the booke of Wisedome verse 14. the generations of the world are said to be good and not to haue in them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is A deadlie medicine This is true indéed so it be vnderstood of the first constitution of things Our nature as it was instituted was without corruption and chéeflie of the creation of man which was created of GOD in a good estate but afterward through his fall he spilt both himselfe and his posteritie 33 Pighius moreouer cauilleth against our doctrine as though we stir vp men to hate God For Christ thus speaketh of Iudas Matt. 26 24. Wo be vnto that man it had beene better for him neuer to haue beene borne He being reiected and a reprobate it must néeds followe that he hated God séeing God first hated him And forsomuch as the number of the reprobate is the greater number euerie man saie they might easilie suspect that he is one of that number and so it should come to passe that manie should detest God But we answer that Christ said well that It had beene better for that man that he had not beene borne For euerie one of vs ought rather and more gladlie either to haue neuer béene or to be brought to nothing than that by committing of sinne we should offend God Wherefore Christ said trulie and plainlie that It had beene better for Iudas that he had neuer beene borne Howbeit simplie Whether it had beene better that Iudas had neuer been borne and as touching God it had not béene better for by him both the counsell of God concerning our redemption was fulfilled and also by the punishment which was laid vpon him both the iustice and power of GOD appéered the more plainlie And it is vaine that they saie No man can gather out of the scriptures anie effectuall arguments that he is a reprobate that manie fall into suspicion of their reprobation for out of the holie scriptures no man can gather anie effectuall arguments of his reprobation And if God will sometimes reueale it by a certeine secret iudgement it cannot be drawne to a common rule In our time indéed it happened that a certeine man in Italie called Francis Spiera inwardlie fealt The example of Francis Spiera that God had imposed this euill vpon him but this in my iudgement was doone to the terror of others For he after that he had at the beginning knowne the truth of the Gospell and openlie confessed it being brought to Venice before the Popes legate publikelie abiured it Afterward being striken with a gréeuous wound of conscience he persuaded himselfe that he had sinned against the holie Ghost by meanes whereof he was throwne into so great a desperation that he would neuer afterward admit anie consolation though notable and godlie men were about him which exhorted him to haue a good hope in Christ and his death And he would saie that these things serued well to be spoken vnto others but vnto him they nothing at all preuailed for that he knew most assuredlie that he had sinned against the holie Ghost and that there was no remedie left to deliuer him from damnation and so remaining in this desperation he died God would in this man by a certeine singular and vnaccustomed dispensation feare awaie others from the like wickednes and impietie Howbeit this neither customablie happeneth as far as we can gather out of histories neither also can anie man by the holie scriptures sée this desperation And peraduenture God did not this to Spiera but the diuell whose bondslaue he was hauing now renounced godlines suggested this to the end he might driue him to vtter desperation So then we must make a distinction as we before admonished that either we speake of them that are vtterlie without all féeling of pietie or else of the godlie and of them that are now called If ye talke of strangers they either nothing regard these counsels of God or else they are alreadie in despaire of themselues The godlie suspect not that they belong to the reprobate and why if we meane of the godlie they will not suffer themselues anie long time to be tormented with this suspicion for that they now sée themselues called and faithfull and therefore are iustified all which things persuade them to haue a confidence and to hope that their names are entered in the roll of the elect 34 Lastlie Pighius imagineth that we speke things absurd bicause we teach that men were first in a masse marred and corrupted with originall sinne before that they were predestinated of God as though we would iustifie the purpose of God when yet notwithstanding we in the counsell of predestination put condemnation and eternall infelicitie before sinnes and our corrupt nature and so we iustifie that which is first by that which commeth after He addeth also that by this meanes as touching the purpose of God euen by our owne doctrine the end is first appointed and those things also which bring vnto the end Wherfore forsomuch as originall sinne is one of the means whereby we are condemned it cannot as we imagine go before reprobation when as it falleth and is comprehended vnder it as a meane vnto eternall condemnation But these things shew Pighius vnderstood not our meaning Originall sinne went not before predestination How sinnes fall vnder reprobatiō that this man vnderstood not what we saie Neither Augustine nor we euer said that originall sinne went before predestination séeing predestination is before anie time was Adam fel in time Neither is it so absurd as he imagineth that sinnes should fall vnder reprobation not indéed as the cause therof but as the cause of condemnation and of eternall miserie And whereas he saith that if it were so it should followe that God willeth sinnes Now we haue declared how this is to be answered Neither can he denie but that God vseth sinnes which are continuallie committed to those ends which he himselfe hath appointed And forsomuch as this is not doone of him rashlie but by his determinate counsell how can it be that after a sort sinnes are not comprehended vnder reprobation Now if he contend that God after one sort willeth and is not the cause of sinnes and good works we also affirme the same But yet in the meane time let him cease to count it for a thing absurd that as well the end as the means either of predestination or of reprobation are comprehended vnder the
for that those things which shall be spoken haue much light of that is alreadie spoken The first effect therefore of predestination is Christ himselfe Christ is the first effect of predestination for the elect can haue none of the gifts of God vnlesse by our Sauiour it be giuen vnto them Then also let there be put those effectes which Paule describeth in the 8. verse 28. chapter to the Romans when he saith Whom he foreknew those also hath he predestinated whom he hath predestinated those also hath hee called and whom he hath called those he hath iustified whom he hath iustified those hath he glorified Whereby it is euident that calling also iustification and glorification are the effects of predestination whervnto also maie be added conformitie to the image of the sonne of God séeing that Paule reckoneth it vp as an effect of predestination Let good workes also be added séeing that God is said to haue prepared them that we should walke in them Ephe. 2. 10. The followeth the certeintie or confirmation of our saluation Lastlie is the declaration of the riches of the glorie of God which end Paule manifestlie mentioneth in the 9. chapter to the Romans Rom. 9. 22. Ephe. 1. 6 The effects of reprobation to the Ephesians he writeth That we might be to the praise of his grace and glorie But as touching reprobation if it be compared vnto the first man God from euerlasting decréed to produce him The state of the first man that by frée will certeine grace giuen vnto him he might haue stood if he would and God could haue giuen vnto him greater grace so that hée could not haue fallen but he would not But whether Adam were of the number of the reprobate Whether the first man were reprobate or predestinate or of the predestinate cannot be gathered out of the holie scriptures although all the fathers in a maner consent that he was saued therefore perteined to the number of the predestinate But other men which were reprobated were offered vnto God in a masse of perdition vtterlie corrupted for God decréed to produce them not elsewhere but out of the séede of Adam And forsomuch as by his frée purpose he would not bestowe his mercie on manie which is vtterlie to refuse thereof followed reiection whereby they were left in their natiue sinne Further forsomuch as God suffereth not his creatures to be idle they also are perpetuallie pricked forward to worke for that they were not healed they doo all things according to their corrupt nature which although they séeme somtime to be beautifull workes yet before God they are sinnes Moreouer according as their wicked facts deserue God manie times punisheth in them sinnes by other sinnes as vnto the Romans Rom. 1. ver 24. and 26. Manie are said to haue bene deliuered vp into a reprobate mind for that when they knew God they glorified him not as God But yet as touching the sinne of the first man this is to be considered that sinne could not bée said to haue béene the punishment of another sinne for if it were the first sinne it had not anie other sinne before it and that God vtterlie willed not that sin it cannot be said for against his will how could it be committed And he sawe that he would fall if he were not confirmed with his spirit and with a more plentifull grace hee holpe him not neither put he to his hand to kéepe him from falling Moreouer the diuell if God had othewise willed durst not haue tempted him Furthermore he had appointed by him to declare his goodnesse and seueritie He gaue the occasion when he set a law which he knew should not be kept and also in giuing him a wife which should entise him and finallie the occasion it selfe which as a subiect or matter susteined the priuation of vprightnesse could not without the power and might of God haue béene produced Wherefore it is euident that God after a sort willed that sinne and was some waie the author of it although that it were not a punishment of sinne going before But contrariwise he is said not to haue willed it and not to haue béene the author of it for that hée prohibited it punished it and did not absolutelie will it but for another end neither suggested he of himselfe nor inspired the lewdnesse but the will of Adam not being letted by a more mightie grace of his owne accord declined from vprightnesse There is also brought out of Esaie an effect of reprobation namelie that he will make blind and grose the hart of the people that they should not vnderstand Esaie 6 10. And God oftentimes either by himselfe or by euill angels sendeth cogitations and offereth occasions which if we were vpright might bée taken in the best part but forsomuch as we are not renewed we are by them driuen vnto euill afterward iustlie and worthilie followeth damnation for sinnes and finallie the declaration of the power and iustice of God God is not alike the cause of all the effects of reprobation is the last effect of reprobation all these things followe reprobation although God as we haue before declared is not all alike the cause of all these things 38 But because all the benefits of God which are giuen vnto the predestinate Looke part 2. place 3 art 3. and 7. are referred vnto grace as to their head fountaine therefore let vs sée whether that principall effect of Gods predestination be as some haue imagined set foorth of God common to all men for if it were so then should all men be predestinated and it should lie in their owne power or in their owne hands as the saieng is to be predestinated so that they would receiue grace when it is offered We in no wise saie that grace is common vnto all men but is giuen vnto some The grace of God is not set forth as common to all men and vnto others according to the pleasure of God it is not giuen And to confirme this matter we alleadge these places of the scripture In the 6. of Iohn it is said Verse 44. No man commeth vnto me vnles my father shall drawe him And I woonder that the aduersaries should say Whether all mē are drawen of God that all men are drawen of God but all men will not come As if a man should saie No man can chalenge to himselfe learning or good arts A similitude which is not endued with reason wit and yet doth it not therof follow that though all men haue reason wit all men should attaine good arts séeing that besides those principles studie and will are required So saie they All men are drawen of God but besides the drawing of God there is required that we be willing assent for otherwise we are not brought to Christ But doubtlesse it cannot be that in all those propositions which
it is méete that there should be preaching vnto all men least that for the reprobate the elect should be defrauded which by the preaching of Gods word shall take profit And by this vniuersall preaching God bringeth that end to effect which he himselfe willeth For the godlie when they sée that the reprobate are left in their owne sense and beléeue not doo vnderstand that it is grace and not nature and in them perceiue what should also haue happened vnto themselues without the mercie of God of whose gift conuersion is and not of the power of man And the vngodlie are made vnexcusable when as they haue not performed so much as those outward workes which they might haue doone as it is declared to the Romans in the first and second chapters Rom. 1 2. 43 First the aduersaries imagine that they are setters foorth of the mercie of God for that they grant it common vnto all men Whether opinion attributeth more to the mercy of God But if wée consider the matter more inwardlie we attribute much more vnto mercie than they doo for we affirme that all whole dependeth of it which is of them denied whilest they will haue it to lie in our power to receiue the grace of God And if we saie that mercie is not distributed alike vnto all men we cannot therefore be reprooued forsomuch as the scriptures manifestlie testifie the same But these men when they saie that it lieth in our will to receiue grace though they extenuate the same yet is it in verie déed prooued to be a great matter for what should it profit to haue grace vniuersallie set foorth vnto all men vnles a man would by his own proper will applie it to himselfe Let them cease then to adorne this their opinion with the title of the mercie of God They bring also another argument that Forsomuch as God prouideth for all men things competent vnto bodilie life it is not verie likelie that he will faile them as touching the preparation of eternall saluation which should not be vnlesse vnto euerie man were set foorth so much of the grace of God as is sufficient But for this cause these men are reprooued by a similitude For euen as God giueth vnto euerie mortall man corporall life without anie their assent euen so must they néeds conclude of spirituall life which by all meanes they refuse to grant We confes in déed that God through his mercie causeth the sunne to arise vpon the good and vpon the euill and we also confesse Matth. 5. 45. The reprobate are not without some benefits of God that both the predestinate and the reprobate are partakers of some of the benefits of God And euen as in this life the commodities of the bodie and of life are not alike giuen vnto all mee◠so also predestination vnto eternall felicitie is not common vnto all men Some are borne vnapt to naturall felicitie Some are borne leprous blinde deafe foolish most poore and vtterly vnapt vnto all manner of naturall felicitie neither attaine they vnto it at anie time so as the comparison which they bring maketh verie much against themselues But saie they God hath created all men to his owne image Gen. 1 27. and therefore hath appointed all men vnto blessednesse wherfore we ought not to saie that some are predestinate and some are reprobate That men are made to the image of God and capable of blessednesse that we grant but after the fall nature was corrupted the image of God much blemished so as men cannot of themselues attaine vnto felicitie but haue néed to be deliuered from miserie But that God hath now decréed to deliuer all men from miserie through Christ to haue them blessed the scriptures teach not wherefore we doo not without iust cause saie that he hath decréed to deliuer some and to leaue other some and that iustlie the causes of which iustice yet are not to bée sought by our owne workes séeing they are knowen to God onlie through his hidden and vnspeakable wisdome 44 They obiect this out of Iohn Iohn 1 12. Hee gaue vnto them power to be made the sons of God Whether all men haue power to be made the sonnes of God As though they could thereof inferre that euerie man maie be made the sonne of God if hée will But they giue no héed vnto those things which followe for it is added Vnto those which haue beleeued in him which are borne not of blood nor of the will of the flesh nor of the will of man but of God These things if they bée rightlie peised declare that this dignitie priuilege is giuen vnto the beléeuers and vnto the regenerate for to haue power giuen to be the sonnes of God signifieth nothing else Wherefore this dignitie is put as an effect of regeneration and of faith and not as the beginning thereof as these men dreame They grant also 1. Tim. 2 6. that Christ died for vs all and thereof they inferre that his benefite is common vnto all men Which we also will easilie grant if onelie the worthinesse of the death of Christ be considered How this is to be vnderstood that Christ died for all for as touching it it might be sufficient for all the sinners of the world But although in it selfe it bée sufficient yet it neither had nor hath nor shall haue effect in all men Which the Schoole-men also confesse when they affirme that Christ hath redéemed all men sufficientlie but not effectuallie for therevnto it is necessarie that the death of Christ bée healthfull vnto vs that we take hold of it which cannot otherwise be doone but by faith which faith we haue before abundantlie declared to be the gift of God and not to be giuen vnto all men This also is obiected vnto vs that the Apostle compared Adam with Christ and said vnto the Romans Rom. 51 7. that Euen as in Adam we all die so in Christ we are all quickened 1. Co. 15 22. Wherefore by this meanes they saie that the grace of Christ ought vniuersally to be open vnto all men How the comparison of Adam with Christ is to be vnderstood But if they will so take this comparison they shall be compelled to grant that all by Christ shall be brought vnto felicitie as by Adam all are throwen headlong into sinne into death But séeing the thing it selfe declareth the contrarie they maie easilie perceiue that this similitude is not to be taken as touching all the parts therof especiallie séeing none fall of their owne consent into originall sin And these men will that grace bée not admitted but through a mans owne consent Then if they admit this difference how dare they affirme that the matter is on each side alike The scope of the Apostle in this comparison is to be considered besides the scope nothing is to be inferred And in that comparison Paule ment nothing else but
that Christ is to those which are regenerated the beginning of life and of blessednes as Adam is vnto them that are deriued of him the cause of death and of sinne Now whatsoeuer is afterward beside this scope gathered touching the equalitie of multitude or of the maner the same is Per accidens that is By chance and pertaineth not vnto the scope and substance of the similitude 45 They obiect also the sentence vnto Timothie God will haue all men to bee saued 1. Tim. 2 4. For this sentence Pighius continuallie repeateth How God will haue all men to be saued as though it were inuincible when yet Augustine oftentimes hath taught that it maie in such sort be expounded that it bringeth no weight at all to prooue those mens fond inuention First we take it to be spoken of all estates and kinds of men namelie that God will haue some of all kindes of men to be saued which interpretation agréeth excellentlie well with the purpose of the Apostle He had commanded that praiers and supplications should be made for all men and especiallie for kings and those which haue publike authoritie that vnder them we maie liue a quiet life in all godlinesse chastitie And therefore to declare that no estate or kind of men is excluded he added God will haue all men saued As if he should haue said No man is letted by that vocation and degrée wherein he is placed so that it be not repugnant vnto the word of God but that he maie come vnto saluation and therefore we ought to pray for all kind of men But héereof we cannot inferre that God endueth euerie man particularlie with grace or predestinateth euerie man to saluation Euen in like manner as in the time of the floud all liuing creatures are said to haue bene saued in the arke with Noe Gen. 8 9. whereas there were but onlie some of euerie kind gathered together in it or we maie vnderstand it thus that God will haue all men to be saued for that as manie as are saued are saued by his will As if a man should saie of one that teacheth Rhetorike in a citie that he teacheth all men by which kind of speach is not signified that all the citizens are hearers of Rhetorike but that as manie as learne are taught of him And this also is like if a man pointing to the gate of a house should saie that All men enter in this waie we must not thereby vnderstand that all men enter into that house but that as manie as doo enter doo enter in by that gate onelie Further there are some which interpret these words of the apostle of the will of the signe or of the antecedent that all men are inuited for that preaching is indifferentlie set foorth to all men Neither is there anie in a manner which inwardlie féeleth not some pricke wherby he is oftimes stirred vp to liue well So that if we respect this will of God we easilie grant that he will haue all men to be saued But they will not haue it to be vnderstood of the hidden effectuall will which they call consequent and after this manner maie those kindes of spéech be vnderstood Iohn 1 9. God lightneth euerie man which commeth into this world Matt. 11 21. Come vnto me all ye which labour are laden For all men are prouoked by the oracles of God and all men are inwardlie mooued by some prouoking All these interpretations are doubtles verie likelie and also apt and yet is there another besides these readie and plaine Two societies of men whereof either of them haue their vniuersalitie The holie scriptures set foorth two societies of men the one of the godlie and the other of the vngodlie and of both societies haue patched together vniuersall propositions which ought of the warie reader to be drawne to their kind The prophets saie Christ citeth the same Iohn 6 45. Ier. 31 33. All men shall be taught of God And All men shall know me frō the least to the greatest Iohn 12 32. Againe When I shall be lifted vp from the earth I will drawe althings vnto my selfe These vniuersall propositions vnlesse they be vnderstood of the godlie which are elected are not true Ioel. 2 28. Esai 66 23. as are these also I will powre of my spirit vpon all flesh And All flesh shall come in my sight and shall worship in Ierusalem Againe Luke 3 6. Psal 145 14 All flesh shall see the saluation of God Againe also God lifteth vp all them that fall Now who séeth not that these things are to bée vnderstood onelie of the saints Contrariwise to the fellowship of the vngodlie perteine these sentences Iohn 3 32. Matt. 10 32. No man receiueth his testimonie and yet manie beléeued Ye shall bee hated of all men Phil. 2 21. Againe All men seeke the things that are their own And againe All men haue declined Psal 14 3. and are altogether made vnprofitable there is none that doth good no not one When as yet holie men and they that are now regenerate are acceptable vnto God and doo indeuour themselues to exhibit vnto him some obedience of the lawe But these vniuersall saiengs ought not to be extended beyond their owne societie This distinction had Augustine a regard vnto in his booke De ciuitate Dei where he declareth and prooueth Two cities the one of God the other of the diuell that there haue euer bene two cities namelie one that citie of God and another the citie of the diuell Wherefore in these generall propositions wée must alwaies haue a consideration vnto what order or fellowship of men they perteine Which if we in this present place doo then shall we applie vnto the saints and vnto the elect this sentence which we haue now in hand namelie that God will haue all men to be saued and by that meanes all maner of doubt is taken awaie Otherwise that God effectuallie willeth not the saluation of all men Sundrie instances against the aduersaries verie manie infants declare which perish without Christ and manie also which are borne fooles and deafe had neuer in their life time the right iust vse of reason And if oftentimes happeneth that some haue liued long time honestlie and faithfullie enough and yet suddenlie at the last doo fall and being taken out of the world doo perish eternallie And contrariwise others which haue perpetuallie led their life in wickednes being at the end of their life indued with sudden faith and repentance are saued when yet notwithstanding those first might haue bin taken awaie that maliciousnes might not haue changed their minds Who will in these examples saie that God alike effectuallie willeth the saluation of all men 46 They obiect also a sentence of Christ How often would I haue gatherd together thy children Matt. 13 37. as a hen gathereth together hir chickens and thou
woorthie to be crowned but findeth much woorthie to be condemned in whom he findeth no merits of good things but deserts of punishments Hereby we sée what is the nature of humane works before iustification The same father in his first booke and 30. question to Simplicianus saith that We are commanded to liue vprightlie and that by a reward set before vs that we may atteine to liue blessedlie for euer But who saith he can liue vprightlie and worke well vnlesse he be iustified by faith Here we are taught that in men there might be a merit and deseruing of happie and eternall life if they could accomplish that which is commanded but forsomuch as that is impossible for vs to doo therefore we fall awaie from merit The same Augustine in his Enchiridion ad Laurentium the 121. chapter The end saith he of the commandements 1. Tim. 1 5. is charitie out of a pure heart a good conscience and a faith vnfeined The end of euerie precept is charitie and hath relation vnto charitie whatsoeuer is done without such charitie is not done as it ought to be doone Wherefore if it be not done as it ought to be it cannot be denied but that it is sinne Chrysostome Rom. 10 4. 39 Chrysostome expounding these words of Paule The end of the lawe is Christ If the end of the lawe saith he be Christ if followeth that he which hath not Christ though he séeme to haue the righteousnes of the lawe yet hath he it not in verie déed By these words we gather that he which is without Christ may doubtlesse haue works séeming to be good which yet in verie déed cannot be iust And straitwaie he saith Whosoeuer hath faith the same also hath the end of the lawe and whosoeuer is without faith is farre from either of them Hereby we gather that they which haue not faith are strangers not onlie from Christ but also from the righteousnes of the lawe which herein consisteth euen to doo that which is commanded And straitwaie For what doth the lawe tend vnto To make a man iust But it cannot for no man hath fulfilled it But bicause a man might obiect Although a man not regenerate cannot fulfill the lawe yet if he take paines therein and indeuour and trauell he may atteine vnto righteousnes This obiection also Chrysostome excludeth And a little before when he expounded these words Rom. 10 3. Being ignorant of the righteousnes of God willing to establish their owne righteousnes they became not subiect vnto the righteousnes of God Thus saith he he calleth the righteousnes of God which is of faith bicause it is altogither of the heauenlie grace wherein we are iustified not by our labours but by the gift of God This selfe-same thing also writeth Ambrose Ambrose Psal 32 1. when he expoundeth these words of Dauid Blessed are they whose iniquities are forgiuen and whose sinnes are couered He calleth them blessed saith he of whom God hath decréed that without labour or anie obseruation shall be iustified by faith onelie And vpon these words of Paule Being iustified freelie by his grace Rom. 3 24. They are iustified fréelie saith he bicause by the gift of God they are iustified by faith onlie they themselues working nothing nor making anie recompense The same Ambrose also vpon these words of Paule Rom. 5 14. Wherefore death hath reigned vpon them which haue not sinned after the similitude of the transgression of Adam He wrote this saith he bicause it is impossible for a man not to sinne which thing séeing peraduenture he spake of men regenerate what is it to be thought of men that are strangers from Christ Cyprian also d A Quirinum Cyprian We ought saith he to boast in nothing bicause we haue nothing of our owne I suppose it sufficientlie now appéereth that the same which we affirme is true namelie that men before iustification can not frame their works to the prescript of the lawe therefore are they sinnes and cannot merit iustification But if our aduersaries will saie that they affirme not that those works which they call preparatorie doo merit iustification but onlie are certeine preparations whereby men are made apter to atteine to iustification we may thus answer them If they merit not why doo you falslie attribute to them that your merit of congruitie Further why call ye them good séeing as we haue taught they neither please God nor are doone according to the prescript of the lawe Lastlie forsomuch as they want their end and not onlie are but also are of good right called sinnes how teach ye that men by them are prepared vnto righteousnes when as they are much rather by them prepared vnto punishments Wherefore let them once at the length cease to adorne them with these goodlie titles For though peraduenture God sometimes by these works bringeth men to saluatiō he doth it bicause of his mercie towards them which mercie is so great that he will vse sinnes and works also which are euill vnto the benefit of them 40 Now let vs sée if iustification be not attributed vnto works how the same is then giuen It is giuen fréelie it wholie dependeth of the méere grace of God for it no maner of waie dependeth of merits Which thing Origin sawe for he Origin vpon the epistle to the Romans expounding these words Vnto him which worketh the reward is not imputed according to grace Rom. 4 4. but according to debt But I saith he when I desire excellencie of speach whereas he saith that vnto him that worketh is rendred a debt can scarselie persuade my selfe that there can be anie worke which can of dutie require a recompense of God forsomuch as euen this that we can doo or thinke or speake anie thing we doo it by his gift and liberalitie What debt then shall he owe vnto vs séeing his grace hath preuented vs A little afterward he rendreth a reason of his saieng which reason Augustine oftentimes vsed for he bringeth that place of Paule Rom. 6 23. The wages of sinne is death but the grace of God is eternall life For here the apostle said not But the stipend of righteousnes is eternall life which yet the nature of the Antithesis required How eternall life maie be called the stipend of righteousnes For Paules meaning was to declare that our wicked works doo of dutie deserue death and that euerlasting death but eternall life is not giuen but onelie by grace wherefore in the second part he left out the name of stipend and of righteousnesse and in stéed of them put in the name of grace Neither doo I greatlie passe that Augustine in another place writeth that Paule might haue said The stipend of righteousnesse is eternall life but yet would not saie so least he should haue giuen occasion of erring For vndoubtedlie I sée no cause why Augustine did thinke that Paule might haue said it vnlesse peraduenture by
But none which is faithfull ought in anie wise to doubt of himselfe but to beléeue that the promise is particular as touching himselfe when he perceiueth himselfe to beléeue trulie Further when promises are set foorth in a generall proposition we may most assuredlie of them gather their particular proposition And Christ saith in Iohn Iohn 6 40. This is the will of my father that euerie one that seeth the sonne and beleeueth in him should haue eternall life Wherefore we thus inferre But I beléeue in the sonne of God Therefore I haue now and shall haue that which he hath promised 73 Pighius still goeth on and to prooue that the faith of euerie other article and not that onlie which is referred vnto Christ touching remission of sinnes iustifieth he vseth the example of Noe for he saith Heb. 11 7. that He beleeued onelie those things which perteined to the safegard of his familie and to the destruction of the world and by that faith he saith he was iustified Here saith he is no mention made of Christ or of the remission of sinnes But it séemeth vnto me that this man hath not verie diligentlie read that which Peter writeth in his first epistle and third chapter for Peter saith verse 20. When once the long suffering of God expected in the daies of Noe while the arke was preparing wherein few that is eight soules were saued through the water vnto the figure whereof baptisme now agreeing maketh vs also safe whereby not the filth of the flesh is put awaie but thereby is brought to passe that a good conscience is well answering vnto God That which Peter sawe was signified by the arke and by those things which Noe did can we thinke Noe was iustified by faith in Christ that the patriarch himselfe sawe not This vndoubtedlie were too much derogation vnto him and if he sawe those things which Peter maketh mention of he beléeued not onelie those things which were then doone but also those which were looked for to be accomplished by Christ And therefore of good right it is written vnto the Hebrues that He was by such a faith made the heire of righteousnesse Heb. 11 7. But Pighius nothing passeth vpon this who so that he may be against vs is nothing afraid to fight euen against the apostles themselues for he is not afraid to affirme that our first father Adam was iustified but yet not with that faith which we speake of which concerneth the remission of sinnes through Christ for he saith that thereof he had no promise as touching that so farre as may be gathered out of the scriptures But doubtlesse this man is both farre deceiued Adam was iustified by faith wherby he beleeued the remission of sinnes through Christ Gen. 3 15. and also hath forgotten his fathers whom he would séeme to make so much of Was not the selfe-same thing said vnto Adam which was by God promised vnto Eue his wife namelie that his séed should bruise the head of the serpent Christ was that séed and he hath so broken the head and strength of the diuell that now neither sinne nor death nor hell can anie thing hurt his members This place all the fathers in a maner thus interpret But Pighius which yet is lesse to be borne withall is not afraid to saie that iustification is not giuen vnto vs by the promise In which thing doubtles he is manifestlie against Paule for he vnto the Galathians thus writeth God gaue vnto Abraham by the promise Gen. 3 18. And there is no doubt but that vnto vs it is giuen after the selfe-same maner that it was vnto Abraham But this is to be knowne that this word Promise Promise vnderstood two maner of waies is taken two maner of waies either for the thing promised and so it is not to be doubted but that we are iustified by the promise that is by Christ and by the forgiuenesse of sinnes which is promised vnto them that beléeue or else it is taken for the verie words of God in which he through Christ promiseth vnto vs remission of sinnes And in this maner also we maie be said to be iustified by the promise for although the cause of our iustification be the méere will and mercie of God yet is not the same offered or signified vnto vs but by the words of the promises and by the sacraments for these haue we as sure testimonies of the will of GOD towards vs. And so vnlesse faith be wanting whereby we apprehend the things that are offered we are iustified by the promises A place in the 5. of Genesis expounded 74 Afterward Pighius to prooue that God attributeth more vnto works than vnto faith citeth a place out of the 22. chapter of Genesis There is described that excellent worke of Abraham that he refused not to slaie his onelie sonne to offer him vnto God and therefore God said vnto him from heauen Bicause thou hast doone this thing verse 19. I haue sworne by my selfe that in blessing I will blesse thee and in multiplieng I will multiplie thy seed that it shall be as the starres of heauen and as the sand of the sea It shall possesse the gates of his enimies and in thee shall all nations be blessed Behold here saith he are promises giuen for works sake and therevnto is added a most faithfull oath but there is no mention at all made of faith wherfore saith he God hath more regard vnto works than vnto faith This speaketh he with a wide mouth but according to that prouerbe The mountaines will be brought a bed and out will spring a sielie mouse For if you aske what I thinke as touching this matter I will answer that it is a notable and most excellent historie whereout that cannot yet be gathered which this man exclaimeth First here is no mention made of iustification what serueth it then to that matter whereof we now intreat So often as anie thing is called in controuersie we must run to such certeine and assured places in which the selfe-same thing is intreated of and not vnto those places wherein it maie be answered that they intreate of another matter Of this nature is that place which Paule citeth Gene. 15 6. Rom. 4 3. as touching this thing Abraham beleeued in God and it was imputed vnto him vnto righteousnes But as concerning this historie I willinglie grant that Abraham by that worke obteined a certeine more ample benefit than he before had by faith howbeit not in substance or number or quantitie of the promises but in a sound and firme certeintie For although he doubted not but that whatsoeuer things he beleeued God would faithfullie render vnto him yet afterward when he had doone those excellent déeds he was more fullie persuaded of the veritie of his faith and constancie of the promise and strength of the righteousnes imputed vnto him I denie not but that by that excellent worke
this saieng who being furnished with kinglie power and infinite wealth might atteine vnto all kind of pleasures and delights And séeing he preuailed greatlie in wit and excelled others in singular knowledge vndoubtedlie he sawe all the waies and meanes by the which pleasures and delights might be obteined For as he himselfe confesseth he spared no cost he appointed for himselfe singers both men and women he prepared for himselfe rich buildings and also notable houses of plesure and fishponds in the countrie and finallie he had experience of althings whereby men are woont to atteine vnto bodilie pleasures But yet at the last he repenting with vehement affirmation cried out Vanitie of vanities and all is but vanitie Wherefore if we imbrace this sentence we will saie that he did repent and that the predestination of God was not made frustrate in him and that his falles were specified in the holie historie for all our instruction and they were laid before our eies by the prouidence of God But if he be reckoned among the reprobate yet can it not in like maner be denied but that by his falles we haue notable warnings but he himselfe which transgressed hath vndoubtedlie suffered iust punishment of his ingratitude Yet neuerthelesse there is no cause why we should by anie meanes accuse God who indued him abundantlie with all good things In men certeinlie is alwaies the cause of sinne the which in no wise can be in God yet is it not therefore brought to passe but that GOD may vse the transgressions of men for the instruction of his owne chosen people Let his owne secrets be sound and intire vnto himselfe let vs followe his will according as it is reuealed in his lawe and diuine scripture And in the meane time let vs consider that it is no safe waie to liue in continuall prosperitie Wherefore it is not by the fault of the gift of God that we fall headlong into damnation but it commeth by reason we are so verie corrupt that we neuer in a maner kéepe our selues within iust limits It is an incredible thing to be spoken what great libertie the most mightie Monarchs the rich men and notable learned men giue vnto themselues And if there be anie other example extant of this thing woorthie to be giuen I suppose this of Salomon dooth chéeflie serue to the purpose Of Liberalitie and Magnificence 19 In the bestowing of monie In the commentaries vpon Aristotles Ethiks the meane is accounted liberalitie and he which excéedeth is counted riotous vnthriftie and prodigall he saueth not his things naie but he destroieth them he giueth ouer much but receiueth little But the couetous man he standeth in the other extremitie and receiueth more than is méet but bestoweth lesse Wherefore excesse and couetousnes are on this wise opposed one against another Magnificence Magnificence is by Aristotle called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bicause expenses are powred out beyond the bounds of measure and honestie This excesse is also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is A certeine affectation of gorgiousnes and greatnes while in the bestowing of cost we endeuour to haue an honour and comlinesse where néed requireth not For base artificers since they be vnskilfull in things while they would séeme to be magnificall doo greatlie offend in this kind of expenses Once a shoomaker that became rich made a feast to the people of Rome And Aesop the plaier in tragedies minding to make a magnificall feast bought toongs of most pretious birds And oftentimes in cities where the peoples fauour is sought such kind of expenses are vsed bicause the people delight in them And those base artificers which knowe not wherein a mediocritie standeth although for their small abilitie they are not able to make such expenses yet are they delighted in them Wherefore Cicero said that Priuate riotousnes did not please the people of Rome but publike magnificence 20 But here peraduenture some man will aske In 2. King 4 at the beginning For what cause God so often suffereth his people that is to saie those which doo trulie and sincerelie worship him to suffer pouertie Iob. 1. Tob. 2 12. Gen. 32 10. For the holie histories doo shew that Iob Tobias and Iacob when he went to Laban as a stranger from his fathers house and manie other of the saints were brought into pouertie Of these euents there may be manie causes shewed One is that God by this kind of exercise would declare the faith and patience of his people for by such means he bringeth foorth into light those vertues which he hath bestowed vpon them least they should be hidden Furthermore he will sometime haue his protection and care towards them to be made manifest when their state being changed he maketh them rich againe and restoreth them to their former state according as we knowe it happened vnto Iob Tobias and Iacob and vnto manie others Further he will teach vs hereby that we must not make so much account of worldlie riches as we should thereby measure the grace and fauour of GOD. Looke In 2. Sam. 22 verse 24. Galat. 3 28. For euen as respecting the kingdome of heauen there is neither male nor female neither bond nor frée euen so there is neither rich nor poore Which thing cannot generallie be affirmed by the Papists which sell their pardons for monie and for rich oblations doo pull soules out of purgatorie which oblations séeing the poore cannot make they want those benefits of theirs Besides this through want of the goods of this world God brideleth the wantonnes of the flesh for there be verie manie which if they should abound in wealth they would abuse the same to the fulfilling of the lusts of their flesh Wherefore by this wholesome remedie the heauenlie father dooth kéepe them vnder least they should shamefullie run at large And lest that pouertie should be reputed for an infamous and vile state the onelie begotten sonne Iesus Christ our Sauiour would suffer the same while he liued among vs. In 1. Cor. 4 ver 11. 21 Yet perhaps some man will here doubt that séeing Christ hath said that The workman is woorthie of his reward Matt. 10 10 And againe Your heauenlie father knoweth Matt. 6 32. that you haue need of all these things And againe Seeke ye first the kingdome of heauen Ibidem 33. and all things shall be giuen vnto you and Dauid saith I neuer sawe the iust man forsaken Psal 37 25. nor his seed begging their bread How can hunger thirst and nakednes which the apostle in the first to the Corinthians the fourth chapter declareth that he suffered agrée with these things We answer that the promises of God are most true but yet that they are not separated from the crosse God hath promised the foresaid things but yet not so as we should possesse them without penurie and affliction Matth. 4 2. Iohn 18 28. 1. Sam. 21 3. Christ did hunger and
that is to wit adorned with vpper and grosser parts in the which these affections be Augustine Wherevpon Augustine in the place aboue alledged Neither had he a counterfet humane affection séeing he had the bodie and soule of a man Herevpon Ambrose woorthilie saith that Christ tooke vpon him not a shew of incarnation but a truth and therefore truelie had affections And he added that this vndoubtedlie was conuenient that he might ouercome sorrowe and sadnes but not exclude them He addeth saieng Neither is that fortitude cōmendable which bringeth in an vnsensiblenes of wounds not a gréefe If there be anie that knowe they haue so vnsensible a bodie as they féele not wounds they haue not the commendation of fortitude or valiant courage but those haue it which ouercome the gréefs which they féele How a saieng of Hilarie must be taken heed of Wherefore Hilarie must be aduisedlie read in his 10. booke De Trinitate who speaketh dangerouslie of the bodie of Christ and of those affections He affirmeth that the Lord had a bodie to suffer but not to féele paine And he saith that the crosse sword and nailes put vpon Christ the violence of a passion A similitude but not a gréefe And he vseth a similitude to wit that it fared euen as if one would attempt with a sword to thrust through water fire or aire he should doo violence against these elements and the sword of his owne nature would put to gréefe but those bodies be not of that nature as they can suffer a wound These things are not agreable to the scripture and to a true humane bodie On this wise may we argue that Christ had gréefe A proofe that Christ suffered greefe To the féeling of gréefe in anie man two things are chéeflie required which things being appointed gréefe dooth followe first that the bodie shuld be hurt secondlie that there shall be a féeling of that hurt But the bodie of Christ was hurt being whole it was broken The soule of Christ was most perfect it had sense Ergo it was not without féeling The selfe same are we to iudge as touching sadnes This is the nature thereof When sadnes appeareth that if in the cogitation or imagination we perceiue anie hurtfull thing that is like to happen or is present then it sheweth it selfe Such cogitations had Christ Those things were repugnant vnto nature wherefore there followed a sadnesse howbeit that followed not which had sinne ioined with it They were perfect motions they went not beyond the rule of Gods word they had the nature of a punishment but not of an offense Our affections be vnpure What cause of difference is there Augustine Augustine in the place aboue recited sheweth the reason bicause the affections of Christ were deriued of power ours of infirmitie Christ had that power that he could vse these affections when and as often as he would but ours doo now spring of infirmitie yea and they rise against vs whether we will or no. We can not bridle them wherefore they be troublous but Christs be cléere not onelie as they were by institution giuen vnto Adam but also as they were adorned by the grace of God they presumed nothing but so long and so much as it behooued 39 So then we may assigne thrée differences betweene Christs affections and ours The first as touching the obiects the motions and affections of Christ neuer declined vnto sinne but ours doo verie often The second Christ as saith Augustine vsed when he iudged that they should be vsed as when he would that man should be man was made it dooth not so happen with vs they breake foorth euen against our wils Thirdlie those perturbations be sometimes so forcible in vs as they disquiet reason it selfe and doo hinder faith but it was not thus in Christ Matt. 5 28. Wherefore Ierom vpon Matthew in the handling of that sentence He that shall looke vpon a woman to lust after hir Passions and preparatiues vnto passions c. distinguisheth and saith that There is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be called suffering fore-suffering That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is alwaies taken in the the ill part when they vanquish and ouercome vs. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be the first motions which although they be held vnder the name of an offense yet are they not crimes they doo not ouercome But what the difference is betwéene a crime and a sinne Augustine in the 41. The difference betweene a crime and a sinne 1. Tim. 3 10 treatise vpon Iohn sheweth Crimes be gréeuous sins which haue accusation and deserue condemnation but sinnes are of lesse weight Wherefore the apostle when he speaketh touching the ordeining of pastors will haue them to be without crime not without sinne otherwise he should exclude all men from the ministerie Therefore in Christ those affections procéeded not so far that they could alienate his will from the right waie as Ierom saith when he handleth that place My soule is heauie c. Matt. 26 3◠They had rather the nature of foresuffering than of suffering His diuine nature could bring to passe that they should not begin to come foorth but by a certeine dispensation of grace for our saluation he made place for them when the time serued But if they were affections Why Christ called his affections his will whie did he call them a will saieng Not my will be doone but thine He ment the inclination of nature whereby we shunne things hurtfull And it was requisite that Christ should be sad and mooued with those affections bicause it behooued him to be tempted in all things and to ouercome these affections and this victorie not a litle furthered our redemption neither was it against the will of God For he would haue him not onelie to be crucified but also to be affected with those motions euen as Ierusalem to be ouerthrowen and Christ to bewaile it neither while he wept did he against his Fathers will Wherefore if we shall beléeue Cyrill Christ his death in respect that he was a man and had appetite and sense was not voluntarie yet was it voluntarie bicause it pleased the Father and bicause it serued to our redemption for the which Christ came But it was said Christ was blessed how could he be mooued with those affections Bicause that felicitie was so conteined in the vpper part of the mind as it did not redound to the lower parts 40 All these things make against the Stoiks namelie the doctrine of Christ and the doctrine apostolicall also the example of Christ Wherefore it is no maruell if the godlie be so sorrowfull Yea and I thinke good to adde True affections are greater in the godlie than in the wicked that true affections are greater in the godlie than in the wicked who by litle and litle put them awaie and the greater that they be the more they
there and in paradise And therefore he wholie transferreth this vnto the diuine nature which had not béene méet if according to that promise as these men will the felicitie of the théefe should haue béene deferred vntill a thousand yeares and longer Nor dooth Peter in that place they bring will vs to interpret that a thousand yeares in euerie place should be taken for one daie he onelie indeuored most significantlie to declare the eternitie of GOD When daies are to be taken for yeeres the scripture teacheth vnto the which a thousand yeares béeing compared would be but as one daie Howbeit if at anie time daies are to be taken for yéeres that is not permitted to our iudgement but thereof we are admonished by the word of God Dan. 9 21. verse 5 6. as it appéereth in Daniel when the wéekes are reckoned vp And in the fourth chapter of Ezechiel where the prophet is commanded that he should lie vpon his left side thrée hundreth and nintie daies and againe fortie daies vpon his right side and that in the same place daies doo represent yeares the scriptures doo expresselie shew vs. 20 They haue also an other shift for they saie that these two aduerbes of time yesterdaie and to daie signifie the old and the new testament which they gather out of the epistle to the Hebrues Heb. 13 8. where it is said Christ yesterdaie and to daie Christ yesterdaie and to daie how it is to be vnderstood Wherefore they would haue the meaning to be that to haue the théefe to be brought to daie into paradise should belong to the new testament But this conceit of theirs is vaine bicause in the epistle to the Hebrues it must so be vnderstood that Christ is yesterdaie and to daie and as it is added For euer that his eternitie may be vnderstood the which they are woont to distinguish into thrée times as if it should be said He was he is and he shall be The third couert wherein they shrowd themselues is that it was said vnto the first parents Gen. 2 17. In what houre soeuer ye eate ye shall die the death and yet is it euident that they did not presentlie die after they had transgressed So saie they it might be that the promise made vnto the théefe which seemeth to be spoken of that daie might be deferred vntill a longer time But that which these men take as granted we denie namelie that the first parents when they had transgressed did not foorthwith perish For death is accounted nothing else Death is a departing from life but a departing from life neither haue we life without God So then they died bicause they departed from God and their soule was not seuered from the bodie but after a sort buried therein so as if a man will iudge truelie we doo not now presentlie liue a life but a death which the longer it is the more gréeuous it is thought to be by them which iudge aright But bicause we will not séeme to hast we willinglie accept the similitude both of the théefe The first parents were dead straitwaie after sinne and also of the first parents they had the beginnings of death immediatelie after the transgression albeit they had not the triall of absolute death so also the théefe was with Christ in paradise albeit he obteined not that daie the perfect felicitie which is attended in the resurrection Wherefore the argument which we haue alreadie put foorth standeth firme neither can it with friuolous arguments be ouerthrowne Phil. 1 23. The 2. reason 21 Furthermore Paule writeth vnto the Philippians that He wished to be loosed from hence and to be with Christ for that he doubted not but it would be an aduantage to him Which desire of his had not béene godlie if after the death of our bodie we should sléepe with our soules vntill the resurrection What profit had it béene to Paule to haue béene loosed from hence if he should not straitwaie haue liued with his Christ Vndoubtedlie while he liued here he wrote of himselfe And now doo not I liue Galat. 2 20. but Christ liueth in me And according to this sentence Christ was not to liue but to sléepe in him after death Moreouer while he liued here he might acknowledge and loue Christ but after this life if he should be asléepe he was of necessitie to leaue off those actions 22 There is also another reason brought against them The 3. reason Luke 16 vers 23 c. as touching the rich man and poore Lazarus by that storie is shewed that the spirits after this life doo not sléepe but either doo enioie good things or else are tormented with punishments They answer that this is a parable and that therefore it maketh nothing against them Vnto whom we saie that all the fathers which interpret that place doo not thinke it to be a parable but manie rather thinke it an historie among whom are Gregorie and Ierom. Gregorie Ierom. Tertullian Chrysost Augustine And Tertullian goeth so farre as he thinketh the rich man was Herod and that Lazarus was Iohn Baptist Howbeit Chrysostome and Augustine sometime call it a parable But this reléeueth them not séeing a parable is nothing else but a similitude deriued from the truth of a thing A parable is deriued from the truth of things as when the parable is brought in of the good man of the house which diuided his inheritance to two of his children Albeit that the same be a parable yet is it expedient that there be a good man of the house that children be found among the nature of things and that it be a custome among them to distribute the fathers possessions otherwise parables should be taken of feigned and vaine things which is against the nature of them So as although we grant that the parable was contriued by Christ touching these two yet is it necessarie that not onelie rich men and poore men should be found but that vnto our soules departing out of this life should be giuen either a place of torments or else the bosom of Abraham Neither doo we vnderstand by the bosome of Abraham anie thing else What is vnderstood by the bosome of Abraham than a certeine place and receptacle of soules in the which is granted vnto them peace and tranquillitie in the sight of their GOD. For they haue a peaceable conscience and they looke vpon GOD being present This place is said to be the bosome of Abraham Gen. 12. 3. bicause vnto him God first promised that in his séed all nations should be blessed The same man moreouer sawe the daie of the Lord Iohn 8 56. and he reioised Of him also we first read that He beleeued Gen. 15 6. and his faith was imputed vnto him vnto righteousnes Iohn 8 16. And Christ when he made mention hereof he spake vnto the Hebrues who boasted of hauing Abraham to their father In
opinion And it is a wonder to be said how diuers and sundrie opinions haue béene written by the Schoole-men concerning the seat of paradise of pleasures But this also séemeth verie absurd that Elias was caught vp vnto the highest places and afterward was deposed into the terrestriall garden Further this must be granted that in the holie scriptures cannot easilie be found where Guen-Eden that is The garden of pleasures is called heauen Surelie I haue not found the same anie where Séeing then it is said that Elias was taken vp into heauen that must not be vnderstood of terrestriall paradise True it is that heauen it selfe séemeth sometimes to be called paradise for the Lord said vnto the théefe Luke 23 43 This daie shalt thou be with me in paradise Which saieng as Augustine affirmeth in an epistle vnto Dardanus must be referred vnto the diuine nature For he thinketh that it might not be applied to his bodie which laie in the graue nor yet vnto his soule being in the infernall places vnlesse by the infernall places a man will vnderstand the bosome of Abraham where it is beléeued that the soule of Christ was togither with the fathers Howbeit Augustine in his treatise De peccatorum meritis remissione the first booke and 3. chapter séemeth to be of this mind where he saith that Perhaps Elias is fed in paradise as the first Adam was before he was cast out from thence for sinne And the occasion of erring on this wise was the booke of Ecclesiasticus where in the 44. chapter we read verse 16. Henodi pleased or approoued himselfe vnto God and therefore he translated him into paradise But herevnto we answer first that that booke is not canonicall Further that the Latine interpretor hath not faithfullie translated that place bicause in the Gréeke there is no mention made of paradise but onelie saith He was translated The Vbiquists But perhaps the Vbiquists of our times would saie that These men were taken vp into their heauen which they affirme to be in euerie place Howbeit this would be nothing else but to send them into Vtopia which is in no place And certeinlie if they reteine their bodies still they must of necessitie be compassed with some bodie For that is most true which Augustine told vnto Dardanus Take awaie places from bodies and they shall be no where and bicause they shall be no where they shall not be at all Neither doth he speake these things as some thinke after the maner of a naturall philosopher séeing he expounded a question of diuinitie For Dardanus had demanded of him whether the humane nature of Christ by reason of the Godhed ioined therwith were euerie where and therefore might also be both in hell and togither with the théefe in paradise So then we must assure our selues that all things created be defined and distinguished by certeine places but yet after their owne maner for bodies are corporallie in a place But spirits be therein as the Schoole-men saie definitiuelie bicause they haue a substance and nature limited Wherfore the angell that was with Iohn in the Ille of Pathmos was not at the same time in Ephesus and the same that was with Daniel in Babylon Apoc. 1 9. 5 2 c. Dan. 9 21. was not at the same time with Ieremie in Iudaea To be euerie where is onelie attributed vnto God Of the bosome of Abraham and what the same is expounded to be 8 Another opinion also is of them which doo thinke that they were caried into the bosome of Abraham which they doo vnderstand to be a place of rest wherein the spirits of the faithfull are in happie state And they saie that it is called the bosom either bicause they are there brought togither by the father Abraham euen as yoong children are caried in the bosome by their parents or else for that it may be thought to be a certeine hauen of saluation For so are called the harbours in the sea which be safe from tempests And vnto Abraham it is said that he was the father of faith not that the blessed fathers before Abrahams time are thereby excluded but therefore dooth this bosome beare the name of Abraham bicause in the holie scriptures his faith is more manifestlie and offener published But this place if it be aloft and that it be in highth aboue the earth Of Christs descending into the internall places how is it said that Christ descended into the infernall places It should be said rather that he ascended Some perhaps would answer that by reason of his buriall it is said that he descended and that the thing which concerned his bodie by the figure Synecdoche was translated to his soule But there be others which saie that this article is not distinguished from that which went before but is rather put in for expounding thereof so as the sense should be He was buried and therefore he is said to haue descended into hell And indéed the synods of Nice and Constantinople and some synods of Toledo and some that are mentioned by Hilarius in his booke of synods left out that particle And Ruffinus testifieth that it is not had in the Romane synod Yea moreouer Ireneus Tertullian omitted this article of descension Irenaeus and Tertullian being verie ancient writers when they recited the rules of faith omitted this descending Howbeit manie of the other fathers made euident mention of the same and especiallie Athanasius in his Symbole or Créed 9 But some man will doubt whether the bosome of Abraham whereof we haue begun to speake may beare the name of infernall places so as Christ should be said to haue descended into the infernall places bicause in his soule he was there togither with the fathers Augustine Augustine in his 59. epistle to Euodius writeth that he neuer read in the holie books the name of infernall places to be written on the good part But that the matter may the more plainlie be opened Two sorts of infernall places we must vnderstand that the fathers appointed two sorts of infernall places that is to wit the vppermost and the lowermost Which Irenaeus testifieth in the end of his booke against heâ—esies where he bringeth those words which are written in the 86. Psal 86 13. psalme Thou hast plucked my soule out of the nethermost hell And he also noted that Matt. 12. 40 which is spoken of the Lord that The sonne of man should be in the hart of the earth three daies The which in verie déed cannot be spoken of the sepulchre séeing it was vpon the vpper face of the earth that is hewen out of maine stone but it is euident that the hart signifieth the verie middle it selfe And thus much spake he of the nethermost hell But of the vppermost he saith that doubtles the soules of the saints doo go into an inuisible place appointed vnto them by God where they shall abide vntill the time of the
euerie where describe the most bitter punishments of God vnder this title that they be laid vp in store against the daie of wrath And wrath is héere taken for vengeance by that kind of figure wherby that which followeth is expressed by that which goeth before But the méetest waie is to referre those things which are héere described vnto the last daie of iudgement Three marks of the daie of iudgement Which he noteth out by thrée markes first by wrath secondlie by reuelation and lastlie by iustice Vengeance he ascribeth vnto God least it should be thought to be a thing of small weight He addeth also Reuelation bicause héere things be hidden but there all things shal be made manifest He added also this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Iustice least as Chrysostome noteth some should persuade themselues that the iudgement of God should procéed from an angrie mind Vndoubtedlie there shal be shewed a most gréeuous vengeance but yet such vengeance as shall haue iustice ioined therewith Wherefore we ought to haue that iudgement continuallie before our eies neither at anie time to take anie enterprises or actions vpon vs but that we haue the eie of our mind bent therevnto And this is to walke before God What is to walke before the Lord. which thing Abraham was commanded to doo and is verie often required of vs. And to walke before God is nothing else but to thinke that he dooth most intentiuelie behold what things so euer we doo But alas it is a wonder to sée how continuallie this meditation of the iudgement to come is taken awaie from the sight of the vngodlie But he shall render to euerie one according to his woorks But when he saith that to euerie one shal be rendered it plainelie signifieth that none shall escape this iudgement In the iudgements of men it oftentimes commeth to passe that one is punished and an other is not so much as accused He addeth According to their works to let vs vnderstand that there shall be no accepting of persons God hath consideration of the causes not of the men There shall be onelie had a consideration of the causes and not of the men they shall be iudged according to their works and déeds of what state and condition so euer they be Indéed the mercie of God is now verie ample but yet so as the seueritie of his iustice is not wanting Albeit that Moses perceiued manie properties of God which serued to expresse his goodnes and clemencie to wit that He is gentle Exod. 34 6. mercifull slowe vnto wrath rich in mercie and truth which would keepe in store his pitie or mercie for a thousand generations yet he perceiued it to be added in the end that God will not declare the wicked man to be an innocent And that he visiteth the sinnes of the fathers vpon the children vnto the third and fourth generation In 1. Cor. 15. 22. 7 But whereas it is here and there said that all die and that all shall be made aliue some haue thought that in the end all men shall be saued that the benefit of Christ may extend as far as did the fault of Adam Of this mind did Origin séeme to be Howbeit in the holie scriptures as touching the punishments of the damned it is said Mark 9 43. that Their woorme shall not be extinguished And Christ is said that At the last iudgement hee will throwe the damned into eternall fire Matt. 25 41. But if thou wilt cauill that this word Eternall is sometime in the holie scriptures applied vnto things The word eternal is diuerslie vsed which endure a long time and that it is not alwaies required that they should be without end we answer that this cannot be applied vnto this question For those things which by reason of long continuance are somtimes by a figure called eternall whereas otherwise they shall haue their end are prooued euen by the holie scriptures to haue an end and at the length to breake off But if this be not manifest let vs alwaies vnderstand Eternall in his owne proper signification And séeing in the holie scripture there is no mention made of a change to come after the sentence giuen by the high iudge touching the state and condition of things we will absolutelie vnderstand his words For whatsoeuer shall be presumed shall be but feigned The benefit of Christ as touching number extendeth not so farre as the losse by Adam Neither is that necessarie which they indeuour to prooue namelie that the benefit of Christ should as largelie extend as did the dammage and losse procured by Adam Albeit I knowe that there be some which for their readier answer and that they may séeme to defend that so manie be partakers of the benefit of Christ as were hurt by the fall of Adam are woont to saie that Euen as death came vpon all men by Adam so the resurrection shall be spred vpon all men by Christ although that this benefit in the wicked dooth tend to destruction through their owne fault But vnto this opinion I doo not willinglie agrée for it is here ment of that kind of resurrection which Christ shall performe by abolishing of sinne Which séeing we cannot appoint to be in the wicked as they which will remaine in their sinnes they cannot be partakers of this resurrection and the resurrection of them dooth belong to the seueritie of iudgement and not to the bountifulnes of mercie For if the Lord trulie pronounced of Iudas that It had beene better for him if he had not beene borne Matt. 26 24. the same may we affirme of these men that it should be much better for them It shall be better for the damned not to rise againe if they rise not againe And further if these men may séeme to haue found a shift concerning resurrection as though the particle By Christ should respect so manie as they be which be perished by the death that came in by Adam what I beséech you would they saie if so be I should vse the same kind of argument as touching sinne and righteousnesse For so all men would saie that they be iustified by Christ as sinne was deriued vpon all men by Adam Certeinlie here they haue no shift for a far lesse number doo obteine righteousnesse by Christ than are contaminated in their birth by originall sin Wherfore that is firme which we said at the beginning namelie that the gift of Christ is not so largelie extended as was the losse that came by the fall of Adam The benefit of Christ is not of lesse strength than the fall of Adam Yet must we not iudge that gift to be of the lesse strength as well bicause there wanted nothing in Christ as touching desert and woorthinesse but that whole mankind might be iustified by him sauing that the large scope of his grace and benefit is drawne within the limits of diuine predestination as
the good as in the euill part For euen great offenders be called Anathemata or accursed Rom. 9. 3. And in this sense Paule would haue bin accursed from Christ for his brethrens sake Among the Hebrewes it is called Cherem that is perdition prohibition or a thing prohibited And it maie be also defined by those things which are taught of the Apostle A definition of excommunication after this maner Excommunication is the casting out of a godlesse man from the fellowship of the faithfull by the iudgement of them which be chiefe and the whole Church consenting by the authoritie of Christ and rule of the holie Scripture to the saluation both of him that is cast out and of the people of God An order of the Treatise Now let vs sée how necessarie this punishment is Secondlie what things ought to goe before Afterward who is to bee excommunicated Further from whence he should be cast whither he shoulde be cast by what degrées by whom when why and by what motion or inspiration and what we should at the length doe with him that is excommunicate How necessarie a thing excommunication is Mat. 18. 17 3 By the Gospell we easilie knowe how necessarie this ought to be accounted in the Church In the 18. of Matthew when Christ had taught as concerning brotherlie correction he added But and if he shall not heare the Church let him be vnto thee as an Ethnick and Publicane Ibid. ver 18 Againe Whatsoeuer ye shall binde vpon the earth shall be bound also in heauen and whatsoeuer ye loose vppon the earth shall also bee loosed in heauen Wherefore séeing it is the Gospell of Christ as touching all the parts it ought to be receiued of the Church credite euerie where to bee giuen vnto it So as they are to bee woondered at which would professe the Gospell and yet doe exclude this particle Wée reade in the 13. of Deuteronomie Verse 5. Ier. 51. 6. Take away the euil from among you And in Ieremie it is written concerning Babylon Flie you from the middest of her Esa 52. 11. Moreouer the Israelites were forbidden to touch vnpure things and if they had perhaps touched those things they became so vncleane as they were seuered from the companie of others Leui. 13. 46 The lepers were banished from the Campe. And the Lord expelled out of the garden of pleasure Gen. 3. 23. the first parents when they had sinned Gen. 4. 14. Caine also after the killing of his brother went as a runnagate from the sight of his parents Finallie if there were no other testimonie extant 1. Cor. 5. 3. 2. Thes 3. 14 that which we haue out of Paule to the Corinthians to the Thessalonians and else where ought to be sufficient Also Iohn in the second Epistle Irenaeus 2. Ioh. ver 10. The second Epistle of Iohn whose it is the which Irenaeus in his first booke confirmeth to be the Apostles although some thinke the same to be the Epistle of one Iohn a Priest saieth If any man come and bring not this doctrine him receiue ye not into your house neither say ye vnto him God speede and doe not ye communicate with euill workes In like maner doeth the Apostle séeme to haue written vnto the Ephesians Ephe. 5. 11. Haue no fellowship with the vnfruitfull workes of darkenesse 4 Before excommunication Correction goeth before excommunication Mat. 10. 15. goeth brotherlie correction For Christ saide If thy brother shall haue sinned against thee Neither is he to be thought that he sinneth not against vs which sinneth against God séeing we be his children the members of Christ yea verilie the Saints are so prepared as they easilie neglect that which is committed against themselues and soone forgiue their owne iniuries except so much as they perceiue them to redound against God What maner of corrections ought to be But and if the sinne be common and knowen to all men shall it haue néede of brotherly correction No verilie let it be brought and made manifest vnto the Church But it shall bée néedefull that the minde of the sinner be searched out whether he haue minded to repent and returne into the waie This being purposed he which sinneth openlie must be exhorted and admonished Whereby it appeareth that in al sinne aswell secret as publike there is néede of brotherlie correction The which behooueth not to be doone softlie and slacklie but verie earnestly must be layde before the eyes of the sinner the weight of his transgression the wrath of God kindled and stirred vp against him the punishment that remaineth for him finally the offence wherby he hath hurt the Church But let the rebuke be gentle as procéeding from a frendly minde Otherwise if he shall thinke thée to bée his enemie thou shalt rebuke him without any fruite This vnto the Galathians is commended Gal. 6. 1. You that be spirituall rebuke your brother in the spirite of gentlenesse Excommunication must not be rash Let space be giuen to the sinner to thinke with himselfe that he maie the easelier repent A Phisitian doth gently handle sores he doth not straightwaie prepare an Iron fire And all waies and meanes must bée attempted if it be possible without impairing the word of God to retaine him that hath sinned in the Church before that excommunicatiō be vsed If he which was fallen giue place to admonitions promise faithfully that he will change his life and with teares and confession of sinne doe testifie a repentance and sorrow of minde and doe take awaie the offences and occasions of sinnes there let admonition cease For now the brother is wun vnto Christ But if he shall dispise to heare being warned twise or thrise before witnesses let him be brought to the rulers of the Church of whom also he shal be admonished But if he shall make light of them let the Elders referre the matter vnto the people of Christ and by the institution of the Apostle vnlesse he shall first repent let him with the consent of the whole Church be excommunicated These things ought to goe before this iudgement Who is to be excommunicated 5 Nowe remaineth to sée who he is that must be excommunicated He must be as Paul taught among the number of the brethren 1. Cor. 5. 11 who although he confesse Christ in wordes yet in déedes as it is written vnto Titus denieth him Tit. 1. 16. Augustine Neither is the exposition of Augustine allowed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the partie named to be excommunicate should be referred to an adulterer a drunkard and to other great crimes which follow after For sinnes also which be not so publike and knowen vnto all men when they shall be stirred vp through brotherlie correction How priuat sins become publike are by accusing to the Church made publike Also they that be infected with ill doctrine are excommunicated As
stock of that Patriarch Saluation is not attributed to the generation of the flesh not that we attribute this to the generation of the flesh as vnto the chiefe and true cause For as our owne saluation is so verily is altogether the saluation of our children of the méere election and mercie of God which oftentimes goeth together with naturall propagation Weigh with thy selfe that euen they be elected of God which be also borne of the saints as we sawe it came to passe in Isaac which was the seed of AbrahaÌ„ Rom. 9. 7. not only according to the election but also according to the generation of the flesh The promise is not generall touching all the seede Not that it dooth alwayes so happen of necessitie because the promise is not generall as touching all the séede but of that onely in which the election together consenteth Otherwise the posteritie of Ismael and Esaw were of Abraham But because we ought not to be ouercurious in searching out the secret prouidence and election of God therefore we iudge the children of the Saintes to be Saintes Séeing wée be ignorant of the secret predestination of God we hope wel of the children of the faithful so long as they by reason of their age shall not declare themselues straungers from Christ We exclude them not from the Church but imbrace them as members thereof hoping well that as they be the séede of the Saintes according to the flesh so also they be partakers of the diuine election that they haue the holy ghost and grace of Christ And for this cause we baptise them Neither must they be heard which mooue a doubt of this matter and say A Cauill What if the minister be deceaued And what if for a very trueth the childe be not the childe of promise of diuine election and of mercie As the profession of a man of ripe age may be a false tokeÌ„ so to be borne of the faithfull is no true signe Because the same cauill may also be as touching them that be of lawful age For we also knowe not whether they come fainedlie or whether they beléeue truely whether they be the children of predestination or of perdition whether they haue the grace of Christ or whether they be destitute thereof and doe falsely say that they belieue Why doost thou baptise them I know thou wilt say This I doe because I follow their outward profession which if they falsifie it is nothing vnto me So we say that the Church dooth therefore imbrace our children and baptise them because they pertaine vnto vs. And that is vnto the Church such a token of the will of God as outwarde profession is in them that be of ripe yeares For as it may be deceaued in the one sort so also it may be in the other There is nothing so certaine but it may be otherwise And so not all so many as are baptised are either saued or predestinated to eternall life Neither can we by any other meanes discerne betwéene the baptised who belong vnto saluation and who be not the sonnes of God but that we dailie iudge of them by their workes 8. Against the Anabaptists Wherefore the Anabaptistes must not be heard which will not haue children to be baptised Because they deny originall sinne therefore they will haue them tary till they come to yeares whenas now euerie one hauing sinned by choyse and fallen by his owne will and infected with vice hath matter to be washed away by baptisme From these men we disagrée as far as heauen is wide Originall â—n prooued Rom. 5. 12. séeing we altogether confesse originall sinne For it is prooued in the Epistle to the Romans where it is said that by one man sinne entred into the world by sinne death Whereby it appeareth that sinne is there wheresoeuer death hath taken place Therefore séeing infantes dye it is of necescitie that they be subiect vnto sin And many other testimonies there be in the same Chapter which most manifestlie prooue this originall sinne And we haue in the psalme Psal 15. 7. For behold I was borne in sinne and in sinnes hath my mother conceaued me And Christ said Iohn 3. 5. Vnlesse a man be borne anew of the water and of the spirit c. Whereby is manifest that if it behooueth vs to be borne againe we be borne in sinne And vnto the Corinthians the 2. Epistle and 5. Chapter Verse 14. it is said of Christ That one dyed for all men But and if he be dead for all it is manifest that the infantes also had néede of a redéemer And when it is said vnto the Romans Ro. 5. ver 6. 8. 10. Christ dyed for them that were sinners enimies and weake and vngodly it followeth that infants also are such in their owne nature wheÌ„ they be born vnlesse we wil say that Christ dyed not for them which is against the iudgement of Paul now alledged And in the booke of Genesis it is shewed Gen. 8. 21. what the imagination of our heart is euen from the very childhood and deliuerance from the mothers wombe Wherefore the Hebrewes haue often in their mouth Ietser haraa an euill imagination which they take out of that place of Genesis And we read in the booke of Iob Iob. 14. 4. Who can make clean that which is conceaued of an vncleane seed Where the séede of man is called vncleane which cannot be otherwise referred but to originall sinne For if thou shalt weigh the naturall causes the séede of man hath no more vncleanesse in it than hath the séede of other liuing creatures Ephe. 2. 3. And to the Ephesians We were by nature the childreÌ„ of wrath as others be Where that word Nature sheweth that this euill is drawen with vs euen from the beginning Why Parents regenerate doe procreate childreÌ„ with original sin And although that they be Christian parents yet because they beget not with that part wherein they are clensed anew with the minde I meane where faith hath place by which they are reconciled vnto God but with the body with the flesh which while we liue here haue not altogether put off their vncleanesse as it is deriued from Adam so dooth it drawe with it his infection and blemish So then we disagrée very much from the Anabaptistes for both we confesse originall sinne which they deny and doe also teach that childreÌ„ ought to be baptised as at this day in the Church Therefore how are the infants of Christians when they are baptised Howe our Infants may be called holie though they be infected with original sinne called holy members of the Church séeing they be corrupted with originall sinne We aunswere that in originall sinne two thinges are to be considered One is the corruption of nature whereby the posteritie of Adam lacketh righteousnesse and are loaden with ignorance and euill concupiscence Then there is a
teache to belong vnto their functions For onely the Elders doe baptise ordinarylie among them neither are there vsed besides them any other Cleargie men which by their ministerie may exorcise the infantes which be brought vnto them And they which in times past accompanied the Byshops as witnesses of their good name conuersation Who were Acolutht were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At this time in déede remaineth the order of Acoluthes but they doo not the office They haue also the name order of doorekepers vnto whom the Temple doores are said to be committed that they may haue a regard to them that goe in and that they may kéepe the infidels and excommunicate persons from the holy seruice Doore kéepers But there is no doorekéeper found at this day that dooth execute that office Readers Furthermore they ordaine readers whose office in the purer times was that they should openly reade certaine places out of the Scriptures vnto the congregation assembled which the Byshop afterward succéeding did interprete vnto the people standing by This office is at this day out of vse Yet is the name and order retained And they haue also added exorcists which should adiure them which be assailed with diuels And this as I haue said the priestes at this day doe in baptisme not the meaner Cleargie men who séeme now to doe nothing in the Temples as we sée but to sing to beare waxe lightes to ring belles and to help the priest to say Masse and so now all thinges in the Church are become ridiculous foolish And while they will imitate the forefathers especially in that wherein they were not to be allowed they after a sort shewe themselues to be their Apes Wherefore vaine names and degrées ought not to be retained without the true exercise of a functioÌ„ By what meanes we must succour the possessed with ill spirits Howe that Exorcisme is taken away What then shall wée doe with men that be taken and assaulted with euill spirits when they be tormented by them shal we forsake them vndoubtedlie they must not be forsaken Yet must we not by adiurations commaund the euill spirit to goe foorth séeing we perceiue not our selues to be indued with that grace and power that we should by our owne commaundement cast foorth diuels Wherefore we will vse faithfull prayers deuout and most earnest supplications for the recouerie of them Briefly it would be well and aduisedly doon in these dayes to coÌ„uert exorcismes into prayers And hitherto concerning this point Whether Exorcisme is to be ioyned with Baptisme Arguments affirming it and first the testimonies of the Fathers 14 Now let vs sée for the third whether exorcismes should be ioyned with baptisme They which defend the part affirmatiue vse very many testimonies sentences of the fathers Further they bring certaine reasons of their owne mind Augustine in the first and fourth bookes De Fide Symbolo ad Catechumenos giueth an excellent testimonie vnto exorcisme And in his booke De peccato originali against Pelagius and Coelestius the 40. Chapter By exorcismes saith he is blowen out before baptisme a contrarie power The same father in his Encheridion vnto Laurence Chapter the 31 saith that now Exorcismes be in the whole world and that by an exsufflation or blowing out the vncleane spirite is driuen away and the prince of this world is cast foorth the strong armed man is bound and his vessels are plucked from him Moreouer in the first booke and 14. Chapter De peccatorum meritis remissione he writeth what dooth my Exorcisme woorke in the baptising of an infant if he be not held in the familie of the diuell Vndoubtedlie Augustine in this opinioÌ„ erred gréeuouslie in that he attributed ouer much vnto Baptisme For he acknowledgeth it not to be the outward signe of regeneration but he would that by the very act of washing we should be regenerate and adopted and passe into the familie of Christ As though before that very howre of washing we did pertaine vnto the familie of the diuill and were wholy possessed of him The same Author in the 6. Chapter De fide operibus teacheth that by Exorcismes men be purged And in his treatise De Ecclesiasticis dogmatibus he is of the same opinion And also in his Sermon De Sacramentis fidelium feria secuÌ„da paschae where he saith By Exorcismes and adiurations ye began to be grinded Chrysostom also in his Homilie of Adam and Eue made mention of Exorcisme and exsufflation as of thinges vsed generally by the Church Furthermore Optatus the Byshop of Miletum in the viij booke against Parmenianus maketh mention of Exorcismes as though they serued euery where for the vse of Churches Reasons seeâ—ing for exorcismes about Baptisme 15 Surelie it would be ouer long to recite here the sayings of al the fathers Wherfore leauing now the Testimonies of them I will rehearse the reasons by which they defende this opinion of theirs First they take as graunted that it is necessarie vnto saluation to passe from the power of darkenesse into the kingdome of light They adde afterwarde that men before baptisme liue vnder the power of the Diuell So then they conclude that he must be put awaie which they iudge to be doone by exorcisme Secondlie they say it is come to passe for sinnes sake that the Diuell hath power ouer men but they affirme that sinne is in them vntil such time as they be baptised and therefore iudge it requisite that the euil spirit which is alwayes ioyned together with sinne shal giue place vnto the good spirite séeing they cannot be both together For what agréement is there betwéene light and darkenesse and betwéene Christ and Beliall Further that the vncleane spirit is driuen out by exorcismes they thereby confirme because with their cries they testifie themselues to be tormented and il vexed while they be adiured But if thou shalt saie vnto these men that the nature of Infantes is good For GOD sawe all things that he made and they were good They will aunswere that they doe not exorcise nor blowe out nature which GOD hath made but that they woulde depresse the power of the enemie I meane the Diuell that he should not at his owne pleasure hurt nor stirre vp the infection or concupiscence to commit sinne And they adde that it is lawful for them to Exorcise euery creature séeing Paule hath said vnto Timothie 1. Tim. 4. 5 that thinges are sanctifyed by the word and by prayers For this purpose also they alledge that saying which was spoken by God vnto Adam after sinne committed Gen. 3. 17. Cursed is the ground for thy sake and thereby they gather that by Exorcismes the state of man is to be deliuered from the diuell and from the cursse Ephe. 6. 12. They bring also that saying of the Apostle Our wrestling is not against flesh and bloud but against wickednesse in heauenly thinges Wherefore they affirme
belongeth vnto the generall word of qualitie for it is an affect and propertie of the will but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an action And how qualitie and action doo differ in themselues all men knowe That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an action the same authour sheweth in defining of it He saith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Two things being propounded to choose prefer the one before the other Further the same author where he speaketh of the will of the Lord saith that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is will agréeth vnto that which vndoubtedlie is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is selfe power not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is frée election For that requireth consultation which noteth a former ignorance and that cannot be ascribed vnto God Furthermore as we haue it in Aristotle the third booke of his Ethiks the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is occupied about the end but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about those things which belong vnto the end Besides this to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doo belong those things which can be doone of vs but the will is touching those things which cannot be doone of vs as when we wold one wrestler to ouercome another a ship to hold his right course These things are in our power to will but not to choose for the will of his owne accord and power would sometimes things vnpossible as not to die But election is occupied onelie about things that be possible wherefore they differ so as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 extendeth more largelie séeing it not onelie agréeth to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but also to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yet is it not the generall word of them But if thou wilt saie that of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is inferred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will grant it although the words doo not signifie one thing And I confesse that the thing it selfe is found in the holie scriptures although the word be not there extant euen as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning the word it selfe is not in holie scriptures albeit that the thing it selfe is there concluded and prooued Séeing these words be not in verie déed all one I might rightlie saie that the one is not in the holie scriptures though the other be there found Neither haue I alone affirmed this Oecolampadius but Oecolampadius a man well learned and verie fréendlie to our church of Tigurie wrote this vpon the prophet Esaie Esai 1 19. when he intreateth of these words If ye be willing and doo harken vnto me c. For he saith This place the Pelagians and manie also of the fathers abuse for the affirming of frée will saieng If ye be willing and if ye be not willing Therefore our choise is frée And vnto this purpose they drawe a testimonie out of Ieremie the 21. Ierem. 21 8. chapter Behold I laie before you the waie of life and death So is it also in the 15. chapter of Ecclesiasticus Eccl. 15 18. Deu. 30 15 and in the 30. of Deuteronomie Vnto which we answer Trulie if the contention be about the name to saie that Voluntas that is will and Liberum arbitrium frée choise or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 selfe power which name I haue not yet found in the scriptures is all one forsomuch as the churches maner is not to contend we permit them so to vse those names sith charitie is more pretious vnto vs than little words For who knoweth not that the willing sort both sin and doo well But if vnder the pretence hereof the glorie and mercie of God be derogated it is better to speake contrarie vnto men than to be made partakers of blasphemie c. And a little after Howbeit they are not as I haue said to be lamented for this cause as though they were kept in barbarous seruitude for GOD maketh good men to be partakers of his fréedome and They be trulie free when the spirit of GOD worketh in them who is more rightlie said to further than to take awaie the will whose woorthinesse the apostle commending saith Rom. 8 14. Whosoeuer are led by the spirit of God they are the sonnes of God For so much the better are our works as they more purelie procéed of God And in good things not the least thought or indeuour commeth else-where but from God And strait after Vnto God is the glorie vnto vs is onlie confusion due But shalt thou not most trulie saie that those be seruants who being destitute of the spirit of GOD which put to his hand that they should not fall are carried headlong by their owne fault whither soeuer their sensualitie leadeth them O miserable fréedome that we haue libertie to sin For God dooth leaue vs a power to sinne and such as by nature we can turne our selues from him And by and by after Why doo we boast of the fréedome of will whom the scripture reprooueth to be seruants of sinne In the 8. of Iohn verse 34. Whosoeuer committeth sinne is the seruant of sinne And there a little after Wherefore euen he that saith If ye be willing he it is that stirreth the will in vs and worketh and whatsoeuer it is It is not of him that willeth Rom. 9 16. nor of him that runneth but of God that hath mercie And a litle after For such are we in our owne nature after that Adam sinned as being left vnto our selues we wax slothfull and become deafe at the voice of the Lord we fall into sinne and whereas not to will is by it selfe a damnable thing we being destitute of the spirit of God are compelled and there also make GOD to be angrie whose word we contemne The demonstration of this sentence dooth also Ieremie teach in the 15. chapter Be ye conuerted I will turne c. Iere. 15 19. And a little after this did Augustine iudge saieng Giue what thou commandest and command what thou wilt c. By these words we gather that we are not to contend for the word and that Liberum arbitrium or frée choise may be granted so it be the same thing that will is so that there be not attributed vnto it a fréedome vnto spirituall things We also account will not to be frée except it be by grace otherwise that it is a bond will It is also assured which I haue set downe that these words Liberum arbitrium and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be not found in the holie bookes 8 That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is had and taught among the philosophers I denied not but I said that they doo place in our mind the vnderstanding and will and perhaps the memorie Not that they there place Liberum arbitrium as a fourth or fift power of the mind but doo attribute 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnto the will But whether these two words Liberum and Arbitrium be Latin words I neuer called it
all created at the beginning but are dailie created of God to be put into the bodies proposition 3 Those things which are spoken of paradise must not be vnderstood so allegoricallie as the truth of the historie should not be reteined but the allegories may profitablie he ioined vnto the thing that was doone proposition 4 Whether that garden of pleasure be yet extant cannot be defined by the holie scriptures proposition 5 The dignitie of the lawe of GOD is not to be estéemed by deserts of actions commanded or forbidden therein but for that in it is conteined the iudgement of GOD for dooing of things which alwaies must be preferred before the counsell of man proposition 6 Both kinds of death as well of the bodie as of the soule was set before Adam if he transgressed the commandement of God proposition 7 The first man was created mortall albeit it was in him not to die proposition 8 It is not good for a man to be alone bicause it is not pleasant nor honest nor profitable proposition 9 Thrée exercises were set before man at his creation namelie to obeie God to behold the natures of things created and to exercise husbandrie proposition 10 The sléepe of Adam in the bringing foorth of the woman signifieth vnto vs that Christ by his death purchased his church Probable proposition 1 THe breathing of God whereby the first man was made a liuing soule is a token shewing vs that the reasonable soule is giuen vnto men not by the strength of nature but â—uâ—wardlie by the helpe of God proposition 2 The garden of pleasures was planted in the region of Eden as the name declareth not far from Assyria Mesopotamia and Arabia proposition 3 The trée of life hauing fruit which prolonged life to them that should eate of it allegoricallie signifieth Christ proposition 4 The trée of good and euill is not onelie so called of that which followed but bicause of the same there was a lawe giuen whose propertie is to shew the difference of good and euill proposition 5 By forbidding the fruits of the trée of good and euill we are taught not to be so hardie as to rule our selues by the wisedome of the flesh or else to determine by mans iudgement what is good and what is euill which neuerthelesse is requisite that we decrée by the spirit of God and by the word proposition 6 Séeing the lawe was giuen to Adam the woman being not yet created it sheweth that women should be instructed by men as touching the lawe and word of the Lord. proposition 7 The woman was made of the rib of man to declare that the church was foundes in the strength of Christ Propositions out of the second and third chapters of Genesis Necessarie proposition 1 CHildren must not for their wiues sake so leaue their parents as not to succour or reuerence them albeit they are bound to liue néerer to their wiues than to their parents proposition 2 Whereas the husband and wife are said to be one flesh matrimonie is declared to be inseparable so long as they can be one flesh which is taken awaie by adulterie and for want of power to performe the dutie of marriage one towards another proposition 3 Matrimonie is therefore said to be a mysterie bicause it representeth vnto vs the most streict coniunction of Christ with his church proposition 4 The church immediatelie from hir beginning had Adam for hir gouernour not without the word of God for he being indued with the spirit of GOD spake with the selfe-same words both as touching Christ and as touching matrimonie proposition 5 Temptations are therfore permitted by God bicause they be profitable for the church proposition 6 The diuell promised vnto the woman those things which she had alreadie to wit the opening of the eies and likenesse to God Probable proposition 1 WHereas God brought Eue framed vnto Adam we are thereby taught that those marriages are not well knit where God ioineth not the parties togither proposition 2 Since that mans soule is a spirituall substance and is immortall we must not grant that it is deriued vnto the children by the séed of the parents proposition 3 The serpent was the fittest instrument in temptation to expresse the ill practises of the diuell and his craftinesse against men proposition 4 The wicked will of the tempter declareth the most skilfull wisedome of GOD whereby he knew how to vse wel euen most wicked things proposition 5 This did the diuell by his first temptation chéeflie indeuour that Gods word should not be beléeued as it was requisite proposition 6 The originall of Eues fall was that setting aside the earnest cogitation of the word of God she began to weigh in hir mind the commoditie of the forbidden fruit which the diuell set before hir togither with the beautie and swéetnesse thereof proposition 7 The shame and the deuise of the couerings are not to be ascribed to the diuell but to the goodnesse of God as a bridle whereby the euill now brought in might the lesse spread it selfe abroad Propositions out of the third chapter of Genesis Necessarie proposition 1 SHame and the shunning of Gods sight are properties which followe sinne proposition 2 The enimitie which GOD put betwéene the diuell and the woman belongeth vnto all godlie men proposition 3 Albeit the power of treading downe the diuell be proper vnto Christ yet dooth he communicate the same with the faithfull proposition 4 The cursses which GOD laid vpon the first men were not onlie punishments but also they shewed men their duties and brought remedies against temptations and sinnes proposition 5 If the creatures through mans transgression fell into a woorse condition than they were it is méet that vpon the restitution of him those also should be restored proposition 6 Since God remooueth idlenesse from man they which altogither shun labour agrée not with his will proposition 7 Christ tooke not awaie by his first comming the punishments of these cursses but mitigated them howbeit at his second comming he will altogither take them awaie proposition 8 Séeing garments are inuented for the profit and honestie of this present life those garments are iustlie found fault withall which haue anie thing against these two properties proposition 9 Sacrifices be signes whereby we confesse the excellencie of God proposition 10 Anie man is accepted of GOD before his works be acceptable vnto him proposition 11 Those things which God either by exhorting or commanding sheweth should be doone those are not in our power to be doone of vs vnlesse we be holpen by his grace Probable proposition 1 THe scripture therefore saith that the eies of the first men were opened after sinne bicause there brake out a new féele of new punishments proposition 2 By the example of God who so preciselie inquired after sinne iudges are admonished that they condemne not men before they be heard and their cause examined proposition 3 In the curssing of the serpent those punishments of
the diuell are rehearsed whereby we may be easilie brought to beware of him proposition 4 By the names which were giuen to the wife of the first man to his first begotten sonne and to manie other in the old testament we are taught to giue those names vnto them that be of our familie whereby we may be often admonished of the benefits of God towards vs. proposition 5 In the casting foorth of Adam out of paradise we may perceiue a shadowe of the accurssed and excommunicates out of the church Propositions out of the fourth fift and sixt chapters of Genesis Necessarie proposition 1 HE that refuseth himselfe to be a kéeper of his neighbour as Caine did he sheweth himselfe to be vncharitable proposition 2 So long as GOD suffereth the wicked to remaine aliue a priuate mans sword must not arise against them proposition 3 Since that GOD can defend those whom he loueth and yet suffereth them to be oppressed it is euident that the same oppression is profitable for them proposition 4 Insomuch as we beléeue that God is iust and that now his fréends are oftentimes ill intreated it followeth that his iudgement must be looked for afterward whereby these things may be recompensed proposition 5 Albeit that the finding out of munition came of an ill occasion yet is the vse thereof lawfull proposition 6 The vtilitie is not small that commeth by the description of genealogies which be in the holie scriptures proposition 7 Euen as the maner of godlie men is to inuent titles and names for things which may set foorth the praises of God so contrariwise the vngodlie séeke by them to establish their owne memorie not a memorie of the Lord. proposition 8 How manie soeuer as are now borne amongst men are marked not onelie with the image of God but also with the image of the first Adam Probable proposition 1 IT is verie likelie that the old fathers which were before the flood came more latelie to the time of generation than men of our age doo proposition 2 They which be reckoned in this genealogie it may well be that they were not all the first borne proposition 3 The huge host of the children of Israel which of a few men were multiplied within a short time in Aegypt prooueth that mankind was soone increased in number proposition 4 Whether the angels or the spirits or the godlie men or the sonnes of princes are said to be those sonnes of God which went into the daughters of men it cannot by the holie scriptures be defined proposition 5 The hundreth and twentie yeares which are said to be giuen vnto men before the flood were the space granted them to repentance Propositions out of the sixt seuenth and eight chapters of Genesis Necessarie proposition 1 GOD did not onelie by speciall words prouide that his prophets should warne men concerning their commoditie but he would that the same should also be doone of them by certeine outward actions proposition 2 Albeit that God knew that some would not returne to him yet dooth he not in vaine call them manie waies proposition 3 Sometimes it may be that holie men praie not for certeine persons not led therevnto by their owne fault but by the commandement of God proposition 4 When God maketh a couenant with men all things there depend of his mercie proposition 5 God sometimes giueth manie things to certeine men for their forefathers and posterities sake proposition 6 In a church well ordered euen this among other things must be taken héed of that there be no want of bodilie sustenance to the members of Christ proposition 7 Good works are not causes of saluation but we verie well grant it to be requisit that to whom GOD hath giuen them to those he also gaue saluation proposition 8 Manie things which are commanded in Moses lawe touching ceremonies are found also to haue béene kept before the lawe proposition 9 God is said to remember not that he at anie time forgetteth but bicause he hath the effects of man who remembreth some thing proposition 10 We read that God hath sometime repented him not that he is troubled with this perturbation but bicause he dooth that which repentants are accustomed to doo proposition 11 When we affirme that he repenteth himselfe of some thing the change must not be placed in himselfe but in man proposition 12 It must not be attributed vnto punishment it selfe that it hath the power to purge sinne proposition 13 Outward sacrifices are acceptable to God if they be ioined with inward sacrifice proposition 14 Outward sacrifices doo excéedinglie displease God if the mind be void of inward sacrifice Probable proposition 1 THat some liuing creatures be cleane and vncleane it commeth rather to passe by our estimation than by the nature of them proposition 2 The flood is a figure of the last iudgement proposition 3 The arke was a figure of the church Propositions out of the eight and ninth chapters of Genesis Necessarie proposition 1 THe Lords supper may be called a sacrifice howbeit not that it purgeth the soules of the dead and that it iustifieth as they saie for the worke sake that is wrought proposition 2 Whosoeuer are borne altogither of Adam are guiltie of originall sinne proposition 3 The saints are absolued from this vice by repentance and faith wherewith they haue béene indued the corruption of nature is not taken awaie proposition 4 They which are punished for originall sinne suffer punishment not for another mans sinne but for their owne proposition 5 No morall vertues or mans industrie can take awaie this disease of nature proposition 6 We affirme that in this originall corruption is folden vp togither both sinne and guiltinesse proposition 7 Guiltinesse and originall sinne be not the selfe-same one with an other proposition 8 Originall sinne is a corruption of the whole man from the image of GOD brought in after the fall of the first man proposition 9 This bringing in is not admitted this thing is not in our power therefore it is no sinne proposition 10 Originall sinne is forgiuen through faith by Christ proposition 11 It is not forgiuen in baptisme for the worke wrought as they speake but by the power of faith proposition 12 God did not so greatlie addict the remission of sinnes to the sacrament of baptisme as without it he dooth not otherwhile giue the same proposition 13 Vnto them which belong not vnto Christ originall sinne bréedeth damnation vnto hell fier proposition 14 The promises of God doo come to an indeuor of praieng Probable proposition 1 THrough the excéeding great coniunction of the soule with the flesh the same flesh after the fall of Adam being defiled the soule also it selfe is contaminated with originall sinne proposition 2 The ceremonie whereby it was commanded that men should absteine from bloud dooth in part shadowe out the sacrifice of Christ and partlie dooth admonish vs of inconstancie proposition 3 When the soule as well of brute beasts as of
runnest to the Phisition that it may be ioyned to the rest of the bodie why doest thou not the selfe same to thy brother He is sicke wilt thou forsake him in his sickenesse His charitie wareth colde then doe thou kindle him againe with the charitie They that be whole néede not the phisition but they that be sicke Thou despisest him yet was he so beloued of Christ as when he was his enemie he would die for him Now hath he Christ for his head for his garment for his table for his spouse for his light for his life If thou hate him thou art as Caine. How shalt thou stand before the face of God Thou art harder than a stone and more darke than hell vnlesse this seruitude which Christ tooke vpon him for thée doe indure thée to be of the selfesame minde towardes thy neighbour and to be affected in the selfesame sort towardes him Plato in his second booke of Common-weale would haue children brought vnto the Campe that through beholding of the battaile they might be incouraged euen so ought we to come to the crosse of Christ He was made obedient to the death euen to the death of the Crosse Here are reckoned vp all the mysteries of our saluation We must obey in the selfesame sort that Christ obeyed He obeyed with all the heart withall the minde But how did he it with all the heart since in the garden he did striue against it and did sweate water and bloud and said Not my will be doone but thine Sinne in respect of vs is considered two waies First we are ledde by pleasure and doe transgresse the lawe we sinne but we delight our selues and perceiue not the destruction so is death blind and the crosse insensible yet are we in verie déede crucified and destroyed Secondlie the lawe is giuen there doe we now féele the crosse and our owne euill our conscience tormenteth vs the wrath of God hangeth ouer vs we sée our selues to be in death and in damnation Sinne after the first manner had no place in Christ but onelie in the second manner For he felt the wrath of God and he sorrowed and suffered as if he had committed all sinnes But yet is there still a difference betwéene him and vs because we through sinne suffer those euils with some ill affection of minde We iudge that God dealeth ouer rigorouslie with vs we would haue no such lawes to be made against vs we complaine of our fortune which thinges are not doone without sinne Christ sinned not after this manner he had all good affections Onelie he stroue against death in that respect that it is an enemie vnto nature and destroyeth the same So he might be delighted with swéete and delicate meates because they were agréeable to nature without anie selfe loue for the loue of pleasure séeking his owne and therefore there was not anie ill affection therein as Adam might haue doone the like in his first state but so cannot we doe séeing we be corrupted with ill affections So although we doe thinges like as Christ did yet doe we sinne 1. Pet. 2. 22. Verse 15. whereas he did no sinne Wherefore it is said vnto the Hebrewes the 4. Chapter He was tempted in all thinges like vnto vs and yet without sinne Now lawe of God forbiddeth to sorrowe for death if it be offered God would that he should sorrowe and he layd it vppon him as a punishment Now then that sadnesse was no hindrance but that he loued with all the heart and with all the strength To suffer such kinde of death being innocent is beyond mans power but our power is leuened with the corruption of originall sinne therefore whatsoeuer it toucheth it dooth defile A cleane hand if it touch fine linnen dooth not defile the same but an vncleane hand doth make it foule Tit. 1. 15. Ro. 14. 14. To the cleane all thinges are cleane because the vncleanesse is all onelie not imputed The verie same may we say as touching that which Christ said Psal 21. 9. Mat. 27. 46. My God my God why hast thou forsaken me This did Christ crie out without sinne but we might not doe it without imperfection and fault So then he was truelie obedient with all the heart with all the soule c. He declared the chéerefulnesse of obedience Matt. 26. Marke 14. that euen as a shéepe he was led vnto death he cryed not out he resisted not insomuch as the president did maruell at his silence Yet did he not forsake his cause by holding his peace For so manifest was his innocencie as it had no néede of defence The president knewe it his wife knewe it Iudas knew it which said that he had betraied the innocent bloud Also the Iewes knew it Matt. 27. 6. which would not put vp the price into the Treasurie as an vncleane thing The same did the Théefe vppon the Crosse the Centurion testifie Wherefore there néeded not manie wordes for his defence Gen. 3. 12. 13. Eue and Adam would defend themselues in an euill cause and made the same woorse by their excuse But Christ presented himselfe to the Magistrate and was obedient vnto him in obedience sought to winne him euen to the death Ioh. 12. 18. Excéeding great therefore was his obedience and it came of his owne accord because no man could take away his life from him he himselfe layd it downe Yet in this obaying he became not lesse than his father as touching the Godhead he obeyed as a friend toward a friend not as an inferiour vnto the death The Lord of life submitted himselfe vnto death and being immortall he dyed For a king ought to die for his people a shepheard putteth his life for his shéepe and the sacrifice is slaine for sinne It was méete he should be a sacrifice Where a sacrifice is there God is reconciled and sinne is destroyed brieflie therein consisted our iustification But how is it applyed vnto vs Some thinke that Christ sitteth as a Iudge and that to thē which best runne and woorke he giueth this righteousnesse Howbeit Rom. 9. 16. It is neither in him that willeth nor in him that runneth but in God that taketh mercie we are not iustified by woorkes and those things that be doone before regeneration are sinnes Others say that this iustification is applied vnto vs by Masses but the Masse is an inuention of man and so farre is it off that it offereth Christes benefites vnto vs as it suppresseth the same for it hideth the principall wordes by mumbling and it saith all in Latine and as it is vsed it is opus operatum that is to say a woorke wrought Others say that Christ fréelie dyed and freelie giueth grace faith hope and charitie and all good woorkes and for them giueth righteousnesse But these good woorkes hope and charitie doe follow iustification they goe not before it and are vnperfect with sinne Herein standeth the trueth
from them oftentimes faileth 3 391 b Compared together they do some with the greater light 2 304 a To punish and to forgiue be no Contraries 4 288 b Contrarietie Contrarietie in God and how to be meant 3 301 b Contrition Of Contrition a part of repentance 3 213 a The difference betwéene it and attrition 3 213 b 214 ab 216 a How the schoolemen define it 3 213 b 214 a 216a What is to be iudged concerning it 3 216 a It is not required for originall sinne disproued 2 218 b Controuersies What is to bee done in cases of CoÌ„trouersies touching Religion 3 146a 19 a Whether they are to bee decided by fathers councels or scriptures 4 5. 49. 50. 51. 52. 53 by scriptures 4 75 b Contumelie Whether Contumelie be sinne 2 529 ab 530 a What is the contrarie thereunto 2 529 a A definition of the same out of Lawe Philosophie 2 528 b Three kinds therof 2 528 b The causes of the same 2 529 b What is to be respected therein for the heinousnes thereof 2 529 a What we must do when we perceiue that it is not to be put vp 2 531 a What Christ did in such a case 2 530. Contumelies A remedie against Contumelies 3 82 b Whether they are to be suffered or no. 2 530 ab Shamefull ones against Christ and his Gospel 3 261 b What Christ suffered 2 618 a In what cases they must bee repressed 2 530 b ¶ Looke Contempt Reproch Conuenticles Of Conuenticles or secret meetings vsed in the primitiue Church 1 98 a Conuersation How long Conuersation of the godly with sinners is lawful 4 69 b Examples of holie men that had dealing Conuersation with infidels 2 309 b 310 b Whether Princes magistrates may suffer the faithful to haue Conuersation with infidels 2 324. 325. Conuersation of the godly with infidels is a let to their saluation 2 313 b Reasons out of holie scripture for the disalowing of Conuersation with infidels 2 312 ab 31â— a The arguments which séemed to allow Conuersation of the faithfull with infidels as lawfull confuted 2 327 b 328. Alexander grewe nyce by Conuersation with the Persians 2 313 b How harefull the Conuersation betwéene the Hebrues and Samaritans was vntill the comming of Christ 2 314 a The Israelites corrupted by Conuersation with the Babylonians other vnbeléeuing nations 2 â—13 a Conuersation with infidels is of two sorts and whether a Christian may keepe companie dwel among them 2 310 ab ¶ Looke Companie Conuersion Two steps or degrees of Conuersion 2 595a It is not in mans power 3 30 a 123 b 124 a 2 255b 3 29 b Of Augustines Conuersion 3 207 b Wrought by the holy Scriptures 1 â—…b The motions of Augustines 〈◊〉 before the same 2 265 b We ought to despaire of no mans Conuersion while he liueth why 2 464 b Whether there be hope of harlots Conuersion 2 474 a Why wee pray vnto God for the Conuersion of infidels 3 29 a Of the Conuersion of Iewes and Gentiles 2 599 ab In what sense Conuersion of harts is attributed to Prophets Preachers 3 384 a Cornelius Of Cornelius and his workes whether he were regenerate when he wrought them with other points note worthie 2 259. 260. 261. 262. 263. ¶ Looke Almes and Prayer Correction Correction conteineth not discipline generally 4 â—6b Two extremities therein to be auoyded 4 56 a Requisite in the Church 2. 633b 634 a ¶ Looke Rebuke Corruption A Corruption of all the partes of man expressed 2 224 b 225 a The Ethnikes maruelled at the Corruption of our nature redressed it and yet perceiued not the cause of the same 2 221 b How it had originall from Adams sinne proued by a similitude of the plague 2 234 ab How the Angels shal be deliuered from the bondage therof 2 249 b Grace being withdrawen from man that followed of it own accord 2 220 a The elect by means therof are inuited vnto Christ 2 232 b The Corruption of the noblest partes of the mind the basest 2 225. all 226. all Couenant The Couenant that God made with Saul touching the kingdome was conditionall 1 210. The Couenant of circumcisioÌ„ was before circumcision 4 201 a That of Abraham belongeth to vs our children 4 114 b 115 a 118 b Whether all the infants of Christians belong thereto 4 136 ab Whether the Iewes at this day bee conteined in the same 2 â—98 b â—99 a Why their children were in the Couenant before circumcision receiued 4 119 a Of the olde and newe Couenant their difference 2 582 b 583 a 596 ab Whether the posteritie may bee bound by their forefathers Couenant 2 585 b What a Couenant is and the diuerse kinds thereof 2 582 b And vniust Couenant may be brokeÌ„ 4 292 b ¶ Look League Testament Couenants Couenants interchangeable betweene God his people 2 583 a How God confirmed them by visible signes 2 582 b 583 a Of making Couenants with Satan and binding the same couenants with tokens 1 91 ab 92 a Couetousnes Whereof Couetousnes springeth 2 517 a The head of all theft 2 517 a The summe of all deceitfull things 2 304 b Councels In what cases the authoritie of Councels must not bee reiected 4 47 b An argument gathered against them 4 46 b They haue oftentimes erred 4 50 a 72 b 73 a.b At ods about the doctrine of images 2 355 b 356 a Against adulterous ministers 2 489 a Touching the rapt or taking away of mens daughters to marrie them 2 439 b 440 a Prouincial must giue place to generall 4 53 b The apostolical Councell ought to be a paterne to them all 4 77 b What men it behoued them to be 4 46 b Nazianzens iudgement of them 4 73 b For what causes they should be sometimes heard 4 47 b Whether lay men are not to bee admitted therin 4 76 b 77 ab What heresies diuerse haue fauoured 1 43 b 44 a 4 47 a Not to be allowed to iudge determine of the Church reasons why 1 43 b Faith cannot be tyed vnto them and why 1 93 ab Why they were called episcopal 4 76 b Which must be harkened vnto 3 121. 122. 123 a To whome the right of calling them belonged in old time 4 244 b Their decrees haue not beene alwayes firme 3 171b 4 50 b If Peter erred much more they why 1 44 a They greatly fauoured Sanctuaries 4 269 b Counsell or aduise Whether it bee lawfull to aske Counsell of euill spirites 1 91 a What mischiefe followeth the neglect and contempt of good Counsel is shewed in most noble personages 1 53 b 54 a God is the author of Counsel giueth successe as he wil. 2 254 ab The schoolemen descant vpon the word Counsell 3 228 a Of asking Counsell of God 3 260. Counsels Whether Counsels admonitions be takeÌ„ away by Gods prouidence as may be obiected 1
Euen in ciuill works is hindered 3 41 a Ph. Melanchthons opinion thereof of prouidence 1 200 b Of Adams first whereby it was possible he should sinne and his last that he shal not possibly sinne 2 156 b Why God gaue him it in his first creation 2 253 b How grace preserueth Free-will is preserued 1 199 b Man hath not lost it after his fall contrarie to Augustine and howe both Bernard and Augustine be reconciled 1 199a Howe wee haue and haue not Freewil 3 41 ab 13 ab 14b 96 b Fu. Fugitiue What infamie it was counted to be a Fugitiue 3 292 a The end of such 3 279 a Fuke An interpretation of the worde Fuke called in latine Fucus â— 502 b 508 a ¶ Looke Painting Functions The holy scripture hath vnder it most noble Functions as howe 1 10 a Funerals Funerals regarded in the time of the Patriarches 3 234 b Epitaphes at them 3 312 a Furies Three kindes of Propheticall Furies meÌ„tioned by Plato 1 19 a The Furies of the Poets their effects 3 166 a Ga. Game Of the ancient Game of swordplay vsed among the RomaÌ„s 2 390 b Games What kinde of Games by ciuill lawes are abolishable 4 309 b Reasons dissuading vs froÌ„ them 2 527 b In what things lost are recouerable by law 2 526 a To what intent the ciuill lawe forbad them 2 527 b No rule in holy Scripture concerning them 2 525 a What is to be iudged concerning them 2 527 ab Games of actiuitie bodily exercise allowed 2 527ab Of chesse-men tables 2 526 b The cause of delighting in them 2 525a What kinde of Games Iustinian others allowed 2 526 b Whether al kinde are to be misliked 2 524 b A distinction or distribution of them 2 â—25 ab ¶ Looke Plates Garland Why Iulius Cesar did alwaies in a manner weare a laurell Garland 2 509 a Garments For whom soft and sumptuous Garments are meete not meete 2 513 b 514a The meaning of the borders which the Iewes ware sowed to their Garments 2 314 a Garments are neither good nor euill of themselues 2 607 a The Garments of the Baalits in their sacrifices weâ—… peculiar 2 540a Limits appointed by God for Garments 2 506 b 507 a Ge. Gedeon Why Gedeon stirred vp his own son to kill his enemies 4 264a Gelous How in what sort God is said to be Gelous 1 207 a 2 344 b Gelousie The lawe of Gelousie the order thereof 2 482 b 4 129 a An â—ll imitation of the water of Gelousie 4 309 b Generation Of the Generation of the godly and their inheritance 2 612 b 613 a Why Generation was appointed 3 330 a 2 637 b The causes thereof 3 337 b Defined or described 4 156a Generatio shal haue an end 3 365 b Seed and generation are the foundation of mans motion 2 233a A difference betweene proceeding and generation though it bee hard to finde 1 107 b Generation of one thing is the corruption of another 3 355 a Why the Scripture talking of Gods visiting of sin mentioneth the fourth generation 2 365 b 366 a 362 b 237 a Originall sinne is spred in men by seede and generation 2 233 a Gentiles Whether the Gentiles bee more abiect than the Iewes 4 313 b They had some ministers of the worde before the Apostles 4 4 b Gentlemen A difference betweene Gentlemen and well borne men 4 312 a Gi. Giant Of a woman giant in Rome mentioned by Augustine 1 129 b Giants Giants by their stature were nothing furthered to saluation 1 131 a The Moabites and Israelites draue such out of their borders 1 132a They did scarcelie at any time take a good or godlie cause in hand 1 131 a Berosus saith that Adam Seth Noah and their sonnes were such 1 130 a Fowlie vanquished in battels that by weake men 1 131 a What time they began to bee as faith Augustine 1 128 b The cause why God wold that they should otherwhile be borne 1 131 a By how many names they are called in the holie Scriptures 1 128 b What Plinie and other Ethnikes haue spoken in a manner incrediblie of them 1 130 ab Whether Og was the last since the scripture saith that he onlie was left of the giants 1 131b 132 a How it is answered that in the booke of Enoch giants are said to haue had not men but Angels for their parents 1 129 b Why giants in old time did and mightie men nowe do resist God 1 131 b The reasons that mooued some to think that they came not of men 1 129 b A naturall cause of their tall stature 1 â—30 a Whether Angels or men were the parents or begetters of them 1 128 b Before the floud and after the floud 1 130 a Giue How God saith he wil not giue that which he wil giue 3 301 b Gift The names of gift and calling vsed in Scripture 3 202 a Each first gift of God deserueth not the latter gifts 3 â—1 b Of the gifts of the holie Ghost giuen by Christ 2 624 a Gifts of God and man The vse of such gifts as GOD hath bestowed vpon men is lawfull 2 341 a Many free whereby the goolie cannot be discerned froÌ„ the wicked 3 52 a Three considerations why God deferreth theÌ„ 2 332 a They doe not make vs acceptable vnto GOD. 3 52 a Chrysostome by a similitude teacheth how the wise Ethnikes abused them 1 11 a Why the holie Ghost in the distribution of theÌ„ vseth an inequabilitie 1 72 a Naturall gifts are sometimes called grace 3 52 a How they be knowen in temptations 3 202 b Which shal be abolished in the life to come 3 393 a Certaine giuen vs of God without any meanes of ours 1 155 a Howe they are without repentance 4 306 b 1 208 ab Franck and tree 4 3â—6 a What gifts we must bring vnto God 3 176 a What belong only to the saints 3 52 a How many of the holie Ghost their properties 3 66 b 67 a Of gifts without gift and the end of such gifts 2 596 a What may be reuoked by Law 4 306 a Whether Ministers may receiue gifts and rewards 4 28. 29. Whether it be lawfull for priuate men to giue them one to another 4 31a Of the free gifts of the Ecclesiasticall ministers 4 8 b Gifts betweene the husband and wife prohibited by the ciuil laws 2 456 a Whether it be meete for subiectes to receiue gifts of straunge Princes 4 31 ab How gifts satisfie the ambitious and couetous 3 175 a ¶ Looke Revvards Gl. Gladnesse Howe Aristotles doctrine touching Gladnes standeth with the holie scriptures howe they exhort godlie men therto 1 141 a How it worketh in their heart 1 406 a How it may be commendable and howe it becommeth a vice with a definition of the saint 1 134 b The place thereof in mans bodie how it worketh 2 411 a Ciceroes opinion of
170 a It is no bare but an efficient knowledge 1 171 a It seemeth to be manifold being in deede mere simple in it selfe and why that is 1 167 b If it gouerne all things what is the cause of such confusion and disorder 1 172 a All things hauing relation thereunto be necessarie but of their owne nature contingent or comming by chance proued 175 ab Second causes are instruments thereof 1 173 ab A similitude proouing that we must not denie it bicause wee see not the causes thereof 1 172 a That God worketh our wil to choose or refuse that his ProuideÌ„ce goeth no further as some say 1 175a The causes thereof as the formall the materiall the finall and that thereof there can be efficient cause 1 71 a Whether necessitie bee a let to it 1 169 b Man is not exempted from the Prouidence of God though the contrary may seeme to be 1 172 b 73 a Melanchthons opinion of free-will and Prouidence 1 200 b What the Peripatetiks thought of it and why they said it was aboue the Moone 1 171a b Damascens distinction of the same into good pleasure and permission 1 200 ab Ierom saieth that nothing be it good or euill happeneth without it 1 182 b Latona signifieth nature Prouidence the midwife reade the fable 1 170 a Prouidence worshipped as a goddesse of the heathen reade how 1 170 a ¶ Looke Predestination Prouident Who is Prouident according to Augustines iudgement 1 170 ab Prudence Prudence diuided by Augustine into vnderstanding memorie and prouidence 1 170 a Ps Psalmes Diuerse sortes of Psalmes and whose Psalmes are not to be vsed 3 314 ab ¶ Looke Hymnes and Songs Pu. Punish Why God doth Punish his own people by nations farre worse than they 3 286 ab How God doth Punish the sins of the fathers vpon the children 2 2 6 b Why God doth Punish some and not all 3 386b Whether to Punish and to forgiue be contraries 4 28â— b How farre foorth the lawe that commaundeth to Punish doeth binds 4 262 a Punishing Men in Punishing and rewarding respect not whether things be doone by nature or by industrie 55a Punishment Punishment may be both in the minde and in the bodie 1 180 b Of like for like 2 4 4b 416 a 324 a 540 b Creatures suffer it together with vs when we sinne 2 250 b Why sinne is said to be a Punishment 2 273 b and how 1 190 a Whether Punishment and fault be all one 1 194 b Whether the children suffer Punishment for the fathers offence 2 â—35 ab 236ab Of Gods Punishment vnto the third and fourth generation 2 365 b 366 a Originall sinne a Punishment also a sinne 1 181 a Of the guiltines of sin or bonds vnto Punishment 1 188 a How it is ment that iudgemeÌ„t and Punishment are not twise vsed 3 387 a Gods sentence touching temporall Punishment is not alwayes chaunged by repentaunce in the godly 1 207 b The schoole diuines thinke that the Punishment of originall sinne shall be without feeling 2 233 b Whether Adams or Eues Punishment was the grieuouser 2 493 ab As touching eternal Punishment euerie one suffereth for his owne sinne 2 3â—7 a Whether the Punishment remaine when the fault is forgiuen 3 224 ab 225 a 221 a 237 a Why ciuill punishment is sometime forgiuen and sometime increased 4 257 b 258 a Punishments Howe Punishments do pertaine to goodnesse and howe they are sinnes 2 231 b Diuerse sortes in hell prooued by Scripture 2 234 a Of this life preparatiues of them to come 2 235 a Temporal take not away eternal from grieuous sinnes 2 234 b 235 a Sometimes sudden sometimes proloÌ„ged for a time as how 2 386b 387 a Euerlasting suffred of no man but for his owne fault â— 362 b Deferred are at last to bee executed 3 3â—6b 387 a God laieth them vpon some for others sinnes 2 363 b 64 a What sins are both sins also the punishments of sins 2 273 ab The afflictions of the godlie are not punishments 3 2 7 a Gods deferring of vengeaunce bringeth greater punishments 3 388 a Reioysing and sorowing in the Punishments of the wicked are in one will of the godlie at once 2 400 a.b God vseth signes as punishments for sinners themselues for punishmeÌ„ts for others 1 197 b 198 a The afflictions of the godlie cannot properly be called punishments 2 366b God doeth not alwayes bring temporall euils as punishments 2 364 a God will not defer Punishments more than is meet least he might seeme to cast away the case of things 2 237 b Men deserue euen the temporall which they suffer 2 3â—4 a In the regenerate God conuerteth them into medicines 2 364 b None shal suffer spirituall and eternall but for his owne sinnes 2 365 b By the grieuousnesse of them the weightinesse of sinnes is knowen 2 482 a By whom they may bee forgiuen and how farre foorth 2 414 a Whether those which God shall lay on the wicked in hel are cruell 2 10. God doeth turne them that wee suffer vnto gooâ— â— 364 b It is lawfull to pray for them to light vpon some and why 398 a Temporall are so moderated of God that they may afflict the wicked and not hurt the good 2 362 ab By temporall are described eternall 2 598 b Whether they are at any time forgiuen without satisfaction 3 221 b Those of the wicked belong not to Christes crosse 3 2â—3b 274 a God forbeareth them for the keeping of outward discipline 2 111 b Punishments of the ciuil Lawes for violent takers away of mens daughters 2 438 ab For sedition 4 122 b 323 a For adulterie and whether they must bee equall both to the man and the woman 2 489 ab 490a b 491a They are to be aggrauated according to the circumstaÌ„ce of the crime 2 414 b Rather to bee diminished than increased 2 414 b Charitie is not violated by the inflicting of them 4 279 b In what cases men may and may not inflict them vpon the children for their parents 2 367 ab Causes for the which Magistrates may sometimes deterre them 4 275 b Whether they are to be released from oftenders 4 246 b 247. 248. 249. 250. 251. 252. 253. 254. 255. 156. 257. 258. 259 and howe 4 60. 26. â—62 2â—3 a How clemencie diminisheth them 4 262a They be medicines of the Common weale 4 256 a To knowe which is voluntarie and not voluntarie may helpe to moderate the punishments which Lawes appoint 2 281 a Purgatorie The originall of Purgatorie 3 323 a 223 b Prooued out of the Machabees â— 74 b Much adoe ere the Church would a â—…t it 3 3 4 a Whether we abolish Gods iustice by taking it away 3 24 a Whence the punishmentes of Purgatorie role 3 23 a A great argument for the disproofe of Purgatorie 3 23â— b â— 52 b Sundrie and variable opinions touching Purgatorie 3 233 ab No mention thereof
it and the thing signified 4 98 b The Signe and the thing signified taken one for another 2 606 b 590. 591. 98 b 609 a 3 279 a Signes Sacraments are visible Signes pertaining to many senses 4 98 a 112 a Why they were giuen 4 104 b Their vse 4 98 b The Signes and things signified oftentimes taken one for another 4 14 a 100 a 168. 169. 200 ab 175 b 176b 172 b 173 ab 135 a Vnto what things they are added 4 98 b 99 a And that a man may sometime prescribe them vnto himselfe 1 61 a How they of the olde restament are taken away and how they remaine 4 101 b Thrée kindes of men noted which vse the Signes of ceremonies or sacraments 4 105 b The Signes of God consist not of things honourable 4 109 b There may be Signes which haue in them no admiration at all 1 71 b Why they and wonders be called lies 1 65 a What manner of faith is to be confirmed by them 1 61 a The difference betwéen them and wonders shewed out of diuerse writers 1 71 b Why the scriptures haue so often ioyned these two wordes Signes woonders together 1 71 b ¶ Looke Miracles Sacraments Similitude The nature of a Similitude and a metaphor 3 351 a Simonie What the decrées determine against Simonie and Simoniakes how the fathers detested it 1 145 a Singing How Singing becoÌ„meth delightfull 3 312 a Vsed much in the time of the law 3 312 ab Whether in Churches it be lawfull 3 313 a 2 504b No precept in the new Testament for it 3 314 b In the East and West Churches 3 313 ab Cautions touching Singing in Churches 3 314 a Sinne originall Originall sinne prooued out of holie scriptures 2 214 ab A Pelagian reason that it cannot hurt the children which be baptized disproued 2 243 a Howe and by what meanes it is taken away 2 233 a Why the children of beléeuers are borne subiect thereto 2 243 b 4 117 a The opinion of some schoolmen touching it in children seminali ratione 2 219b In vs before we haue the vse of light saith Augustine 2 227 b At the time of death it shal be abolished 2 233b Noâ— onely by the imitation of Adams sinne sayth Augustine 2 215 b Augustines opinion that it passeth into the children through the pleasure which the parentes take in the fellowship of nature 2 245 b An obiection touching it confuted 4 135 b The Anabaptistes and wee disagree about it 4 115 b Restraints thereof which otherwise would destroy all prooued by instances 2 230 b Gulielmus Parisâ—ensis opinion thereof by way of similitude 2 230 a Pighius beléeueth that it shal be punished without sensible paine 2 216 a The cause why Augustine calleth it concupiscence 2 222 a 219 a Euery man hath in him his owne 2 365b It is no violent thing and why 2 291 b It is voluntarie proued 2 293 a It suffereth vs not to be maisters of our owne actions 2 565 a It is a punishment and also a sinne 1 181 a It goeth not before predestination 3 24 ab It is neither voluntarie nor receiued by election 2 256 ab How it is against God 2 608 a It goeth before euerie mans birth and damnation 3 24b The soule gathereth it through coniunction with the bodie that is infected and corrupted by the parents 2 231 a What be the conditions and properties therof 2 230 b It comprehendeth all things positiue as how 2 230 a Contrition saith Pighius is not required for it disprooued 2 218 b Two similitudes of Augustine which prooue that wee cannot impart the remission therof to our children 2 243 b Diuerse opinions how it is powred through into the posteritie 2 230 b 231 a What is the materiall and formall cause of it as some schoolemen say 2 226 b Argumentes of the Pelagians for the disproofe thereof 2 234a The manner and meanes of the spreading of it obscure and darke what is determined of the same 2 244 a The Romane church against Pighius doctrine touching it in infants 2 229 a It commeth not by imitation 4 135 b 136 a Innocentius a Pope was of P. Martyrs opinion touching it 2 229 b It is not vtterly rid away no not by regeneration 2 233 b A full and perfect definition thereof with all the causes materiall formall efficient instrumentall and finall 2 224b It is spred in men by séede and generation 2 232 b 233 a Sundrie names thereof set down 2 224 b 213a In extenuating Originall Sinne wee extenuate the benefite of Christ 2 229 b Pighius maketh it rather a bonde than a sinne 2 21â— a God createth the soule pure and cleane whence then hath it Originall Sinne note that place well 2 231 b The remedie medicine appointed for Originall Sinne. 2 232 a A place out of the Corinthes inferred that children draw it not vnto them 2 238 a The seate or subiect of Originall sinne is in the fleshe 2 231 a Why the more auncient fathers spake little of it 2 229 a Pighius against Augustine touching it 2 219b 220 a Wherein it and actuall sinnes doe differ 2 243 a Why Eue transgressing before Adam hath not the same ascribed vnto her but contrariwise 2 242 a Whether God be the author of the deriuation thereof 2 231 ab The matter thereof passeth not away from vs after baptisme 2 243 a Reasons against the Pelagians that it is in infantes 2 243 b 244 a What priuations are meant to be in it 2 229 b By what lawes they which are borne are bounde to haue Originall sin 2 223 a b Whether circumcisioÌ„ tooke it awaie 4 102 a 104 a The difference betwéen it and that which is drawen from the next parentes 2 240 a Two thinges to bee considered there in Originall sinne 4 117 a What punishment is for it marke diuersitie of opinions in this point 2 233 b 234 a What is the instrument whereby it is conueied froÌ„ the Parentes to the children 2 231 a Howe and from whence Original sinne is deriued to all posterities 1 206 a Diuers opinions of diuers fathers touching Originall sinne 2 227 b The guiltinesse of Originall sinne is forgiuen in baptisme 2 243 a Sinne generallie taken The ende of the knowledge of Sinne. 2 295 a That it is a certaine humane action and howe 1 178 b Of two sundrie wayes whereby it maie be destroyed 2 398 a Whether the children suffer punishment for the fathers Sinne. 2 235 a b 236 ab Two thinges to bee considered in euerie Sinne. 2 243 a Basils determination that by reason of Adams wee are not sounde 2 228 a From what Sinne children bee exempted 2 228 b God is prooued to bee the efficient cause thereof and how 1 178 b Not onelie destroieth the minde but corrupteth the bodie 2 240 a Pighius denieth flatlie the want of original righteousnesse to be it 2 223 a In euerie kinde
there alwayes happeneth some errors as howe 2 242 b God doeth gouerne it and after what sort hee gouerneth the same 1 184 b Creatures suffer punishment together with vs when wee Sinne. 2 250 b Howe the reuenge of Adams Sinne in vs must bee vnderstoode 2 234 ab Howe amplie the word Sinne is to betaken 2 241 b The soule is created without Sinne and howe it becommeth sinfull 2 246 a Voluntarie if wee speake of actuall sinne but not voluntarie if we speake of originall sinne 1 198 a The nature of Sinne is to bée founde in concupiscence prooued against Pighius 2 220 b Whether Christ in remoouing thereof remooued death 3 315 a It remooueth vs from the sight of God and howe miserable wee are become thereby 1 32a Sinne taketh place in the minde onely 1 180 b Against thrée seuerall opinions of men mainteining God to be the author of Sinne. 1 180 ab Whether the first parentes were deade streight way after it 3 325 a God properlie and by himselfe is not the cause thereof prooued at large by P. Martyr 1 181 a Whether he that is guiltie of one is guiltie of all 2 555 ab Diuers definitions therof 2 570 b It maie bee euen where notable vertues be 2 555 ab Whether before it the woman were subiect to the man 2 379a Howe Sinne armed our seruants against vs. 1 â—24 b Who be solde vnder it 2 565 a Howe manifold it is which is knowne by the law 2 575 b One excelleth another 2 555 a Argumentes or reasons to the number of 27. proouing God to be the author thereof 1 178 ab 179 ab 180 a What it is 2 576 a Augustines definition thereof is doubtfull 2 570 b Whether that of Adam or Eue was the gréeuouser 2 490 a 493 ab By what name the Angels that are sent to punish Sinne are called 1 120 b 121 a What remaineth thereof when it is past 3 205 b The knowledge thereof is of two sorts 2 575 b How that which is Sinne becommeth no sinne 2 475 a Sinne distinguished one of necessitie the other of plentie 3 295 b That which is onely sinne and that which is both sinne and the punishment of sinne 2 273 a The degrées thereof from the originall to the fulnesse of the same 2 363 b Remissible two wayes to be vnderstoode 2 272 ab Why it is said to be a punishment 2 273 b Of a kind thereof which though it be doone by compulsion yet it is voluntarie 2 323 a Whether it be lawfull to commit a lesse for the auoyding of a greater 305 b 306 ab It is a priuation or want of that good thing which the law prescribeth 2 271 b Why God requireth of men that they should bée vtterly without it 3 55 a Whether Paul was without it as his spéeches import 3 54 b Christ died not altogether without it 3 42 b 43 a Euen the holiest are subiect vnto Sinne. 3 55 a Who are to be reputed without it and howe 3 77 b 78 b Whether God was the cause thereof in Adam 3 26 a Ierom against Manicheus who saide that we therefore cannot resist it for that we were by nature created euill by an euill God 2 274 a Necessitie taketh not away the nature of it 3 21 b Remissible and irremissible 2 272 a An examination of this definition that it is whatsoeuer withstandeth the lawe of God 2 271 b The horriblenesse thereof set open 2 619 b The proper cause of Sinne is inward to wit the naughtie will of men 1 181 a It is the cause of death where note contrarie opinions confuted 2 246 a 247 a What the first grounde thereof is 4 108 b It lyeth asléepe in infants saieth Augustine and whie 2 224 a By Adam as by the common roote and masse it entered 2 242 a The effects which followe it 3 203 a The diuell no perfect cause but an alluring or perswading cause thereof 1 184 b Howe by Sinne all thinges are subiect vnto vanitie a notable place 2 247 b 248 a Of the guiltinesse thereof or bonde vnto punishment 1 188a God is not the proper cause but the remooâ—ing or prohibiting cause of it and howe 1 181 a Whether that of Adam did any way depend of Gods will 1 204 ab An obiection that if God be not the cause thereof then he is not the cause of althings 3 198 a Why God taketh not away Sinne since he hateth it an excellent place taught by similitudes 1 191 b Howe it is drawen from the nature of the seconde causes 1 189 b It is no imperfection in God that hée cannot make it and why he cannot make it 1 190 ab The proper and true causes thereof particularly what they be 1 190 b Of the subiect whereunto the deformitie of it doth cleane 1 188 ab Thrée considerations touching the proposition that it dependeth on God 1 188 a How God may be saide to be the deficient cause thereof 1 187 a An error that it is no sinne vnlesse it be voluntarie 2 213 b 214 a The Sinne against the sacraments pertaineth to the first Table 2 332 a A reason why man cannot choose but Sinne. 2 254 b Whatsoeuer wanteth his due perfection is Sinne. 265 b Death hath no right where there is no Sinne. 2 217 a The Sinne of imitation cannot be doone away by baptisme 2 216 a It is onely Sinne whereby we resist God and howe generall it is 2 607 b Inclination to Sinne and not actuall sinne onely sufficeth to damnation prooued by a similitude 2 218. Examples of occasions of committing Sinne 1 185 a Why the flesh of Christ is called Sinne. 2 227 b Howe God offereth occasions of Sinne. 1 184 b 185 a An oblation for Sinne is called sinne 2 609 a The Pelagians say that they ought not to be counted Sinne which cannot be auoided confuted 2 239 ab No efficient but deficient causes of Sinne and what they be 1 184 ab A kinde of ignorance in infants counted Sinne by Retiâ—ius an olde Bishop 2 225 ab The error of the Libertines that God doth all things in vs and therefore Sinne is nothing 1 211 a Good things vnto the wicked are occasions of committing Sinne prooued 1 185 a How these words that nothing is to be counted Sinne which dependeth not of election 2 2â—6 ab A verie harde opinion that God shoulde contaminate with Sinne a soule which as yet pertained not to Adam 2 245 b 246 a The Sinne of imitation cannot be done away by baptisme 2 216 a An answere to a false reason that because children haue no actual Sin therefore they haue no sinne 2 239 239 a How Paul meaneth that euerie Sinne is without the bodie 2 469 b 470 a Iosua punished the children for the fathers Sinne contrarie to the common lawe 2 235 b Sinne and death are compared together as the cause and the effect 2 244a Augustines sentence that euerie Sinne is the
punishment of him that sinneth 1 190 a That which in it owne nature is Sinne is neuer attributed vnto God in scripture 2 411 b Bernarde assigneth thrée degrées of men the first that cannot Sinne the seconde that cannot but sinne the thirde in whome sinne remaineth but raigneth not 1 198 a The cause of mans Sinne is the will or fréewill of our first parents and how 1 205 b A knowledge thereof hauing not his proper end is sinne 2 265 a That of the damned is of necessitie and yet sinne neuerthelesse 1 198 ab Corruption is no naturall effect of it as Pighius saith 2 220 a Sometime there is none powred from the next parentes into the children originall excepted prooued 2 240 a That God doeth not onely permitte it but also willeth it and how 1 201 b 203. all The etymologie of the worde as it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Chataa 2 241 b 242 a Howe it is sayde to bee a thing voluntarie and not voluntarie in vs. 1 195 a The diuell is the cause thereof but not the proper absolute cause 1 184 b The scripture sayth that it had his first beginning from the woman howe then began it at Adam 2 242 b The guiltinesse thereof is taken away after regeneration and those things which remaine are not imputed vnto vs to our destruction 2 233b Sinne is committed through want of saith 3 70 b Man could of his owne nature haue had the cause of it in himselfe though the diuell had not reuolted from God 1 184 b How it is meant that it beganne first at the diuill 2 242 b 243 a Whether in willing against Gods will it maie bee committed oâ— nor examine that place 1 204 b 205 a How Zuinglius is be to vnderstoode that men are otherwhiles by Gods prouidence prouoked vnto it 1 186 a Sinne against the holie Ghost Of Sinne against the holy Ghost 3 239 a Irremissible 2 628 a 3 206 b 207 a Not apparently knowen 4 59 a What Sinne is called actuall and from whence it springeth 2 272 b Whether the punishment remaine after the Sinne remitted 3 237 a 221 a 224 a Howe Sinne is saide to be the punishment of sinne 1 190 a Sinnes Howe Sinnes doe depend on gods prouidente 1 173 b Sinnes are punishments of sinnes 3 â— a b 286 a 26 a 23 a 22 b â—2 a 2 49â— b 493 b 1 2â—6 a 197 b 198 a 2 273 ab God vseth them to their appointed endes and how 3 41 b 42 a All Sinnes are comprehended vnder the name of Infidelitie 3 153 b Remedies for the woundes of them 3 235 b God euen out of them picketh notable commodities 3 186 a Wée must bewaile others and our owne 3 246 b Sinnes doe serue both to predestination and reprobation 3 34 a They must not be measured by space of â—ime as some say 2 539b 540 a No man can confesse all that hée hath doone and why 3 219 b Of what Sinnes wee must repent vs. â—4 204 b Of taking delight in Sinnes and that the godly maie do â—o somtimes 2 559 ab Whose Sinnes are visited vnto the thirde fourth generation whose are not 2 362 b 362 a God punisheth some for others Sinnes 2 363 b 364 a Of Sinnes doone against the first table and the seconde 2 553 b 554 a Sinnes the causes of all our afflictions 3 129 b Difference of them is to be made by the worde of God 2 553 b Whether Sinnes maie so please vs as of them we shoulde take delight 2 559 a All Sinnes are alike 3 141 a 2 555 a 247 b 32â— ab 264 a Howe they are saide to be more or lesse gréeuous 2 553 b 554a Some grosse and some moraliâ—e good 2 559 a Manifest Sinnes and secrete note the doctrine 2 533 a 562 b The weightinesse of Sinnes is to be considered by their obiectes 2 530 a Sinnes not necessarilie linked together as vertues be 2 555 a The grosser perteine to discipline 2 551 b Sinnes of committing and omitting 2 246 b Wee must neuer be lead or driuen to commit Sinnes 2 292 a From what fountaines wee must séeâ—e the causes of them and say them not vpon God 2 27â— a What bee voluntarie as the Scripture determineth 2 293 a Mingled euen with our good workes 3 54 b Thrée degrées of them that be remissible 2 272 b An examination of doctrine which openeth a wide window vnto them 2 264 ab Mens Sinnes compared vnto pitch and how 2 313 a That all haue their weight and from whence 2 322 a God is not properlie saide to reward Sins 2 263b The regenerate maie absteine from the grosser sort 2 274 ab A briefe summe of the thinges which God by his prouidence and gouernment doeth about Sinnes 1 206 b Why they that bee iustified doe still pray for their Sinnes 2 266 a We maie not excuse them by Gods predestination 3 â— a 41 b 42 a How God is after a sort saide to wil them 3 22 ab Howe and in what sort God is the cause of them 3 11 a Sinnes foreséene are not the cause of reprobatioÌ„ 3 12. How they are comprehended vnder reprobation 3 24 ab They deserue punishmeÌ„ts one good workes no rewards and why 1 209 a Young infantes whiles they bee yet sucking doe commit Sinnes 2 224 b Whether Sinnes be the cause of reprobation 3 13a They are â—uried before Gods tribunall seate and how 2 620 b 621 a That the verie actions of Sinnes that is the subiectes of sinnes are of God 1 204 a God directeth them to the performaunce of his counsels and howe 1 206 a An absurditie as some thinke that the latter men shoulde be more miserable thaÌ„ the former insomuch as they should leaue the Sinnes as well of Adam as of all their forefathers two wayes aunswered 2 24â— b 241 a The iustice of God must not bée blamed if the fathers Sinnes be powred into the children 2 240 a How priuate become publike 4 58 a God vseth them of the wicked euen to a good purpose as how 1 199 a Parents must liue purely that their procreation be not partakers of their Sinnes 2 240 a M. Bucers opinion that priuate are deriued from the parents vnto the children and how he must be vnderstoode 2 241 a Some proper and of our owne may be two wayes vnderstoode 2 229 a Priuate Sinnes of the parents deriued to the children are not of necessarie but contingent 2 241 a In considering of them what we must inquire and by what balance we must weigh it 2 239 b That those in parents as the schoolemen say doe not onely corrupt the minde of their children 2 241 a Augustine saieth that those of the next parents are communicated with the children proued 2 239 b 240 a How they do seruice vnto God prooued by similitudes 1 182 a How it commeth to passe that God imputeth not some vnto vs. 2 247 b
might call them all by what name he would Wherfore the bodie was no let but that our first parents might vse familiaritie with God Sinne remooueth vs from the sight of God But it was sinne that remooued vs from the sight of God From thence came vnto vs the darknes blindnes and ignorance in heauenlie things For this cause are we transformed into moles bats and owles Otherwise God of his owne nature is most cléere yea the verie light it selfe vnles the fowlenes of our sinne be set betwéene vs. Perhaps thou wilt saie it hath béen sufficientlie declared alreadie that our blindnes springeth out of sinne but it hath not béene shewed what the cause is that men be so afraid at the sight of God Yes herevpon dependeth all this matter for men bicause that by reason of their owne blindnes they are swallowed vp with that heauenlie light being guiltie in their owne consciences doo flie from the iudge no lesse mightie than iust For they in such wise conceiue of the Godhead that they knowe that by reason of the purenes and righteousnes thereof it can abide nothing that is filthie and vncleane Wherefore they thinke that to haue the presence of God is nothing else but to haue the iudgement prepared and punishment deserued presentlie to be laid vpon them Gen. 3 7 and 8. For this cause our first parents hid themselues immediatelie after they had transgressed and were so greatlie terrified at the voice of God that straitwaies they decréed to shrowd themselues among the trées in paradise which doubtles procéeded of a trobled conscience séeing God in his owne nature dooth chéere men and reuiue them as the authour of all maner of comfort Wherfore it is manifest inough that these inconueniences terrours haue fallen out not by anie fault of his but by our owne default Wherefore Iohn 1. Iohn 3 3. in the third chapter of his 1. epistle giueth this wholesome admonition that He which hopeth to sée God as he is should prepare himselfe therevnto by purifieng himselfe euen as he is cleane and pure The fift Chapter Of Dreames chieflie out of the booke of Iudges the 7. chapter vers 13. THe Iewes séem to make thrée sorts of dreams Three sorts of dreames Out of Gen 28 verse 10. The first they account altogether naturall The second méer diuine as when one is cast into a sléepe by God and in the same is warned of things secret and hidden as we knowe was doone in the first man Adam Gen. 2 18. when Eue was framed out of his side For the Lord cast him into a slumber and therein instructed him of the coniunction betwéene Christ and his Church The same wée knowe was doone to Abraham when as GOD cast him into a sléepe in the midst Gen. 15 12. betwéene the péeces of flesh and told him what should happen vnto his séed manie yéeres after The third sort of dreames is mixt of them both and is common with the prophets when naturall sléepe commeth vpon them but yet God is present with them in their sléepe and instructeth them of things to come of which sort was that of Iacob Gen. 28 11. about the vision of the ladder And séeing we purpose to speake somewhat largelie of dreames In Iudg. 7 verse 13. Looke In 1. Sam. 28 verse 15. we will first sée what may be said of them by naturall reason and secondlie how much must be attributed vnto them by the word of God Concerning the first Aristotle Hippocrates Galen Ethnicke authors and diuers other famous philosophers haue written much and among others Aristotle in his little booke De diuinatione per sommium if that were his and yet no doubt but it is both learnedlie and clarklie written first saith that this kind of diuination by dreames is not vtterlie to be reiected bicause commonlie verie much is attributed thervnto and those things which be receiued in a maner of all men are neuer altogither false And he saith moreouer that there be manie dreames whereof there may bée yéelded a verie fit and conuenient reason which as experience teacheth deceiue not men but fall out true therefore it were not well to despise all maner of diuination by dreames Yet we must take héed that we be well aduised in admitting of them séeing it is a verie hard matter to shew the causes of them for that nature on this behalfe worketh most obscurelie And Aristotle dooth not thinke Aristotle did not think that dreames are sent by God that visions are sent by GOD saieng that If they were sent by him he would giue them to such as are good and wise men but wée sée by experience that it is otherwise For the foolish and simple doo manie times preuaile in this facultie Moreouer the brute beasts haue their dreames but who will saie that God giueth them the power of diuination Neither are visions occupied about the phantasie of men in their sléepes to this end that therby they should prognosticate things to com And besides if God did send such visions he would rather doo it in the daie time that men might with more diligence consider of them neither can we easilie iudge why he hath chosen the night for such a purpose And to conclude séeing God is not enuious he would not so obscurelie warne them whom hée would haue to be instructed in the things to com but he would shew those things cléerelie plainlie but dreames are so darke and obscure that for the interpretation of them men must repaire to prophets and soothsaiers These things are gathered in a maner out of Aristotle whereby hée wholie transferreth this thing from God vnto nature as though the causes of dreames should be drawne from thence But of those things I will intreate more when I come to speake of dreames according to Diuinitie I will now declare what he hath of this matter 2 Dreames saith he are either signes or causes or else they are chanceablie and by fortune applied to those things wherevnto they are referred And euerie one of these thrée kinds is thus expounded A peripateticall explication of dreames He saith that dreames are somtimes signes of the affections of the bodie or mind For by them is declared verie manie times what humors doo abound beare rule doo most of all offend in mans bodie According to the diuersitie of humors so are likenesses moued For shewes likenesses of things are raised according to the qualitie of nature temperature of humors preuailing in the bodie Where choler aboundeth there flames fire coles lightening brallings and such like are séene If that melancholie haue the vpper hand then smoke great darknes all blacke and ill fauored things dead corses and such like present themselues But flegme raiseth vp the likenes of showers raines fluds waters haile I se whatsoeuer else hath plentie of moisture ioined with coldnes By bloud are stirred vp goodlie sights cléere white and
guiltinesse whereby God imputeth these things vnto sinne and vnto death Wherefore the first part all our children vndoubtedly haue when they be borne but the other part I meane guiltinesse imputation vnto death vnto euerlasting damnatiō those which not only are born of their parents according to the flesh but also appertaine to the election promise of God haue not because it is takē away by the mercie of God by the holy ghost and by the grace of Christ neither is that corruption imputed to them vnto death They therefore which be so borne of Christians are called holy because they are iudged to belong vnto grace and election séeing nothing perswadeth otherwise Now then the Church doth seale these thinges vnto them in Baptisme as to these which belong vnto the promise and alreadie haue the giftes of God I meane the remission of sinnes and grace of Christ Rom. 4. 11. A declaration of a place in the 4. Chapter to the Romanes 10 But one thing séemeth to make héere against which is written vnto the Romanes the 4. Chapter That it was giuen vnto Abraham to be the father of Circumcision and not onelie of Circumcision but of them also that walke according to the steppes of the faith which he had when he was vncircumcised Whereupon it is concluded that the Ethnicks which are ioyned vnto the stocke of Abraham haue not that by the séede of the flesh but by the power of faith which séeing the Infants haue not they shall not be vnderstoode to be ingraffed into the stocke of Abraham But we must vnderstand that the Apostle spake there of them which be of ripe age and of the first graffing in of the Gentils whereby they were coopted into the stocke of Abraham which none of vs doubteth to be done by faith But when as nowe that the Gentils our families or Churches be grafted vnto that stock all the priuileges are communicated with them that were graunted vnto Abraham among which this was the chiefe that God woulde be both his God the God of his séede So as it is graunted in like maner both vnto vs and ours in maner and forme alreadie declared Verse 6. Further it is written in the ix Chapter of the same Epistle A place of the 9. Chapter to the Romanes Not all they which be of Israel be Israelites nor all they which be of the seede of Abraham be all children but in Isaac shall thy seede be called That is not all they which be the children of the flesh be the children of God but they which be of the promise Whereupon it séemeth to be gathered by these wordes of the Apostle that the generation of the flesh bringeth nothing at all to passe that our children be called holie But vnto this we haue sufficiently answered For wee haue declared at large that this must not be attributed to the generation of the flesh as to the proper and chiefe cause when as our saluation as Paul saieth consisteth onely of the grace of God and of the election or promise But because the reason of this election is hidden and that the first token which we haue thereof is if children belong vnto them that be holie and be offered by them in the sacrament of regeneration therefore doe we call them holie although as it hath bin said this token may deceiue euen as also the confession of faith which is expressed in wordes by them that be of ripe age when they are to be Baptized may lie and procéede of hypocrisie Moreouer the Apostle would by that place call backe the Iewes who disdained the Gentils vnto the first and principall cause of our saluation which he had propounded vnto them not to be the workes of ceremonies or our merites or the stocke according to the flesh The electiō and predestination of God cannot be deceiued which they alwaies boasted of He set before their eies the election of God and the promise which cause is of that kinde that it cannot be deceiued but that it hath perpetuallie an effect Yet his minde was not to make voide all these second instruments or meanes and also tokens which God vseth as he would vtterly saie that they were nothing The linage of the flesh is not sufficient of it selfe vnto righteousnesse and true holinesse For sometime the children of holie men maie belong vnto perdition When they be growen to rype yeares they may degenerate from their good and goodlie bringing vp They may also depart from religion which they séemed to receiue from their childhood as we knowe the Iewes did which haue denied Christ and haue no more to glorie of concerning the holy séede although the promise of God in that stocke shall neuer be vtterlie voide For afterward in the xj Verse 16. Chapter the same Apostle most plainlie sheweth that he tooke not from the Iewes the gifts of kindred and progenie when he saieth If the roote bee holie the branches are also holy if the first fruites be holie so is the whole lumpe 11 Neither doeth Christ shew these promises to be vaine when as in the séede of Abraham according to the flesh he became man Rom. 15. 8. Although it were no certain signe yet no vaine signe to be borne of the Saints and was so conuersant in that nation as in the Epistle vnto the Romans he was said to be the minister of Circumcision for confirming the promises of the fathers This vndoubtedlie had not the Iewes by their merites that Christ vnto them before others ministred the word of life but they had it by the promise which was made vnto their stock whereby it appeareth that it is not altogether a vaine and néedelesse thing to bée borne of a godlie kindred And in the Actes of the Apostles Peter saide vnto the Iewes Acts. 2. 39. that vnto them speciallie pertained the Gospell by the right of the couenant as it is in the second Chapter Further in the next chapter Acts. 3. 25. they be called children of the Testament And euerie where in Paul thou readest First to the Iewe Rom. 1. 16. 2. 9. 10 and then to the Greeke And the Apostles obserued this that they went not to preache vnto the Gentils vnlesse they had first ministred the worde of saluation vnto the Iewes An excellēt promise of God And more than all these things thou hast in the ten Commandements an excellent promise of God Exod. 20. 6. that God woulde doe wel vnto those that feare him and vnto their posteritie vnto a thousand generations Although we denie not but that oftentimes ill children haue succéeded in the place of good parents because such promises as I haue saide be not common vnto all the séede but onelie vnto that séede wherein euen the election of God and predestination doe méete together the which oftentimes as we faithfulfullie beléeue hath place in the séede of the Saints God doeth not so binde his