without sinne wee deceiue our selues and there is no truth in vs as the holy Apostle saith CHAP. 65. Wee are not to despaire of any sinner in the Church in respect of the benefitte of penance left thereunto Howbeit the solemne and set times appointed for those which are to do open penance in the Church were ordained to a good ende NEither are they to despaire of the mercie of God in the remission of their sinnes be they neuer so great in his holy Church which performe penance according to the qualitie of the sin which euery one particularly committeth And in the dooing of penance when the fact committed is of that qualitie as the offender is cut off from the body of Christ in such a case the measure or limitation of time is not so much to be respected as the sorrow and griefe of the offender For God doth notdespise an heart that is contrite and humbled But because for the most part one man doth not knowe the sorrowe of another mans heart the same not being made apparant to other men either by wordes or other kind of demonstration because it is onely knowen to him to whom it is said My mourning is not hidden from thee Times therefore of penance were well appointed by those which beare authoritie in the Church that the Church might be satisfied in the which such sinnes are committed For out of the Church there is no remission of sins Because the Church most properly retaineth the holy Ghost for an earnest without whome no sinnes be forgiuen in so much as whosoeuer be absolued therby such be made partakers of euerlasting life CHAP. 66. That the force and effect of remission of sinnes as also the punishment of our sins is rather found and felt in the world to come then in this world FOr Remission of sinnes is ordained chiefly in respect of the day of iudgement which is to come For in this life that saying of Ecclesiasticus falleth out to bee true That there is an heauie yoak vpon the sonnes of Adam from the day of their comming out of their mothers woombe vntill the day of their burial into the earth the mother of all mankind insomuch as wee see that infants after their baptisme bee tormented with the affliction of many euills Whereby we may learne that whatsoeuer is accomplished by the sacraments for our saluation is rather to giue vs hope of future ioyes then hould or adeption of present felicities For in this life many sinnes seeme to be pardoned and not reuenged by any correction but their punishments reserued till the later day which is not vainely as it is properly called the day of iudgement wherein the iudge of the quicke and the dead shall appeare Euen as on the contrary many sins bee reuenged in this world and not withstanding they be here not forgiuen shal not stand vp against vs in the world to come Wherfore touching certaine of those temporall punishments which bee inflicted in this life vpō sinners to those whose faults are forgiuen the Apostle saith For if we would iudge our selues wee should not be iudged by God But when wee are indged wee are chastned of the Lord because we should not be cōdemned with the world TOVCHING PVRGArie Fire CHAP. 67. To those that liue wickedly in this world neither faith doth auaile any thing neither doth there remaine for them any fier of purgatorie to purifie them from their sinnes after this life CErtaine there be which beleeue that they which renounce not the name of Christ are baptized in his baptisme in the Church being not cut off from the Church by any schisme or heresie shall be saued by fier whatsoeuer sinnes they commit in this life although they neither put them away by repentance nor yet redeeme them by almes deedes but obstinately continue in them vntill the last day of their life vpō earth Howbeit that in respect of the greatnesse of such horrible and execrable sinnes they shall not bee punished with an euerlasting fier but with a fier that lasteth long But they which be of this beleefe and yet beare the name of Catholickes bee deceiued in mine opinion through a kinde of humane charitie or good will For if wee aske counsell of the holy scripture in that point it giueth an other resolution thereof And for mine owne part I haue written a booke touching this question intitled Of faith and workes Wherein I did demonstrate according to the holy scriptures so well as I could by Gods assistance that that faith did worke saluation Which Paul the Apostle most plainly expresseth saying For in Iesus Christ neither circumcision auaileth any thing neither vncircumcision but faith which worketh by loue Againe in in case it worke wickedly and not well truely according to Iames the Apostle that faith is dead in it self who saith againe If any sayth hee hath faith when hee hath no workes can the faith saue him Now if a wicked man shall bee saued by fier through faith alone that it is to be taken on that sort which the blessed Apostle Paul saith But hee shall be safe himselfe neuerthelesse yet as it were by fier then consequently may faith saue without workes and that bee false which his fellow Apostle Iames formerly affirmed And that also shall bee vntrue which Paul also himselfe deliuereth in an other place saying Be not deceiued neither fornicators nor idolaters nor adulterers nor wantons nor buggerers nor theeues nor couetous persons nor railers nor drunkards nor extortioners shall inherite the kingdome of God For in case they shall bee saued by faith notwithstanding their perseuerance in these sinnes how then shall they not bee partakers of the kingdome of God CHAP. 68. What these words of Paul do signifie that the fier shall trie the qualitie of euery mans worke BVt forasmuch as these most manifest euident testimonies of the Apostle cannot bee false that which is darkely spoken of them which build vpon that foundation which is Christ not goulde nor siluer nor pretious stones but wood grasse and stubble for of those it is saide that they shall bee saued by fire because they shall not perish euerlastingly by reason of the merit of Christ their foundation is so to bee vnderstoode as these thinges precedent being apparantly so in the letter there bee not any thing contradictorie to the same For wood grasse and stubble may not absurdly bee taken for such loue of worldly things although lawfully giuen vs to vse as that wee cannot yet lose thē without anguish of minde For when as sorrow is a fier which inwardely burneth if then Christ be layde as a foundation in our heart that is to say that nothing bee preferred by vs before the loue of him and that the man burning inwardly with such sorrowe had rather want the thinges hee so much affecteth than Christ this man is saued by the fier But on the contrarie If hee had rather houlde these temporall and earthly things in time of
to eschue all his deadly eleceipts except God be his guide protectour The difficultie whereof is profitable to this ende lest any man presume too much of himselfe or one man depend too much vpon another but that euerie one should repose his hope and helpe in God Which to do none of the godly certainely make any doubt but that it is our better course by much CHAP. 61. That the Church militant vpon the earth consisteth of the faithfull liuing in this world which also is redeemed by Christes blood and vnder his protection THis part of the Church therfore consisting of the Angels and powers of God shall then as it is be knowen vnto vs when wee are vnited thereunto in the laten day to dwell together in eternall felicitie Wherfore this Church which is farre distant from that by reason of her peregrmation vpon earth is the better knowen vnto vs in that wee be in the same and because also it consisteth of mortall Creatures which wee are And this Church is freed from al sinne by the blood of the Mediator who was without sinne and therefore she vseth this confident speach If God bee with vs who can bee against vs Which God spared not his onely sonne but gaue him for vs generally For Christ suffered not for Angels Howbeit whatsoeuer freedome and deliuerie from destruction mankinde receiued by his death is therefore auaileable for Angels also because hee is likewise after a sort reconciled vnto them after those differences whereof sinne was the cause between men and holy Angels as also for that the number that was impaired by the fall of the Angels was repaired by the redemption of mankind TOVCHING OVR Reconciliation and Peace with the holy Angells CHAP. 62. That all things bee restored by the blood and death of Christ and that thereby the blessed Angels and faithfull amongst men be reconciled IN like manner the holy Angels doe knowe being taught by God through the eternall contemplation of whose truth they are made happie what an infinite supply the sanctitie of that Citie exspecteth from mankinde Whereupon the Apostle saith All things are repaired in Christ which were decayed either in heauen or in earth For as touching the ruine in heauenly things all was made whole againe by Christ in as much as whatsoeuer member was waÌ„ting in heauen by the fall of the Angels was restored out of the inhabitants vpon earth And on the other side they which liue vpon the earth are restored to integritie whereas mortall creatures predestinate to eternall saluation be renewed hauing put off their auncient corruption And so by that sole sacrifice wherein the Mediator was offered vp whereof the manifold sacrifices vsed in the old lawe were but figures there was an attonement made betweene celestiall and terrestiall earthly and heauenly things or creatures Because as the same Apostle saith In him it pleased the fulnesse of the Trinitie to dwell and through him to reconcile all things to himselfe by his bloodshed vniting whatsoeuer either in heauen or vpon earth in the bond of peace CHAP. 63. That peace is the fruit of this reconciliation which peace with God is alwayes aboue our vnderstanding and that also which we haue with the good Angels is a thing whereof wee are not capable in this life although in that to come wee shall vnderstand the same THis peace passeth as it is written all vnderstanding neither can it be knowen of vs vntill wee come where it is For peace is alwayes in that place ioyntly amongst all intellectuall Creatures as also with the Creator therof Which peace passeth as is said all vnderstanding particularly ours not theirs which alwayes see the face of the Father For wee mortall Creatures notwithstanding we haue all the vnderstanding that man can haue yet do we know but in parte our sight in this world being obscurely by a glasse But when wee shall bee associates to the Angels of God Then euen as they shall we also behould those things face to face and beare as charitable an affection towards them as they do to vs because we shall loue them as much as they do vs. And so shall their loue towards vs be made knowne vnto vs because ours shall bee such and as great towards them Neither shall it then passe our vnderstanding But the peace or loue of God which is in heauen towards theÌ„ shall without all doubt exceede both theirs and our vnderstanding For by God the reasonable Creature which is blessed is made happie and not God by the Creature Which being so it followeth vpon that which hath beene said that that saying The peace of God which passeth all vnderstanding is taken in the better sense when in that hee saith all no not the vnderstanding of the holy Angells may bee exempted but onely Gods For his owne peace or loue passeth not his owne vnderstanding TOVCHING REMISsion of sinnes and Iustification CHAP. 64. That remission of sinnes is necessarie to all the godly because although many of them liue without fault in action yet not without sinne NOw when as our sinnes be pardoned then be the holy Angels reconciled vnto vs and at peace with vs. Therfore after memorie made of the Church forgiuenesse of sinnes followeth the same as it is set downe in the order of the Creede For vpon this foundation standeth the Church which is vpoÌ„ earth By this also that is not lost which was lost and found againe For set a-part the gift of Baptisme which was bestowed to redeeme originall sinne whereby that which was vitious in our first birth might bee taken away by our second birth or regeneration freeing vs also from al offences coÌ„mitted in thought word or deede which it meeteth with This great indulgencie therefore I say excepted from whence mans renouation hath his beginning and by which indulgencieâ—al guiltinesse or imputation of sinne as well originall as actuall is satisfied yet the rest of mans life after such time as hee hath vse or reason howsoeuer it excell in fruitfulnesse of good workes cannot run on his course in this world without remission of sinnes because the children of GOD so long as theyliue in the flesh haue conflict with death And albeit it is truely said of them that as many as be led by the spirit of God be the sonnes of God yet are they so prouoked by the spirit of God and as the children of God learne to become his as that also chiefly through the burthen of the bodie being corrupted euen by the weakenesse of their owne spirit and as they are the children of men are they imperfect in themselues sinnefull by reason of certaine humane motions wherin there is a difference as hath beene sufficiently said thereof For it followeth not that because euerie crime is a sinne therefore euery sinne should be a crime Wherfore we say that the life of godly men in this world wherein they liue may bee found to bee without crime but if we should say
is saide in the Psalme God is my light and my saluation To the ende his illumination might disperse the cloud of our naturall ignorance and his saluation supply our infirmitie and weakenesse CHAP. 82. That our repentance commeth from God as well in respect of the inward motion thereunto as of the effect and open confession of our fault FOr repentance it self when it is to bee performed vpon an vrgent cause according to the maner or custom of the Church is for the most part pretermitted through our own defalt weaknes Because shame maketh vs fearefull to bee a scorne vnto the world whilest we more regarde our reputation amongst men than our duetie to God The consideration wherof shuld humble vs to the performāce of penance By which reason the mercie of God is requisit not onely in the action of repentance but also to incite and stir vs vp therunto Els would not the Apostle haue said of some least perhaps God did not giue them repentance And the Euangelist foretelling the occasion why Peter wept so bitterly saith The Lord looked back vpon him TOVCHING SINNE against the holy Ghost CHAP. 83. That is sin against the holy Ghost when any man doth obstinately deny that ther can be no remissiō of sins in the Church of God WHosoeuer therfore in not beleeuing that sins are forgiuen in the Church doth contēn so great a liberalitie of Gods gift and endeth his life in that obstinate minde is guiltie of that vnpardonable sinne against the holy Ghost Of which intricate question I haue discoursed as conspicuously as I could in a Booke purposely composed of that matter TOVCHING THE Resurrection of the dead CHAP. 84. All and singular persons of mankinde which now are borne or hereafter shall be borne shal rise againe at the later day NOw verely touching the resurrectiō of the flesh which is not to be raised from death to life againe as some haue beene and to die againe but to bemoūted to eternall life as the flesh of Christ did rise is a matter beyond my reach how to handle it briefly and to discusse all questions vsually propounded therein Howbeit no Christian ought to make doubt of the resurrection of the flesh of all men either liuing or to be borne now dead or hereafter to die CHAP. 85. Touching Children borne before their time whether they shall rise againe HEereupon first of all their riseth a questiō touching children borne before their time which at this present are borne in their mothers wombe howbeit not in that ripenesse and perfection as that they come to a second birth For if wee shall affirme that they are to rise againe then whatsoeuer is said of those which are complete in forme may be admitted But as touching children borne before their naturall time and those without forme or fashion who thinketh not that such doe most quickly perish and dye euen as the seeds which neuer took root being sowen Howbeit who dare deny although none dare on the contrary affirme that the resurrection will bring to passe that whatsoeuer wanted forme shall be at that time fulfilled By which meanes there shall not want any perfectiō which might haue growen in time euen as there shall not be on the contratrary any deformities which happened to any by processe of time so as Nature should neither bee defrauded of that which fulnesse of time might accomplish in all parts nor yet bee blemished in that which time had made defectiue or deformed but that made perfect which was imperfect that amended which was deformed or monstrous CHAP. 86. At what time infants beginne to quicken and haue life in their mothers wombe BY this occasion it may be verie doubtfully questioned and disputed amongst the learned and yet can I not tell whether any man can discusse the trueth therin at what time a man doth quicken in his mothers wombe and whether he secretly liueth in the same althogh that life which is in him doth not appeare by any motions or stirrings of the creature so liuing For to denie that infants be deliuered such as bee cut out by peace meale and cast foorth of their mothers woombe least their mothers should also perish if they were left dead in their bodies it seemeth to bee a matter of great impudencie and bouldnesse For at what time soeuer a man beginneth to liue after that time also may he in like manner die And now being dead I see not in my conceit why he shuld not bee included in the number of those which rise at the later day CHAP. 87. Touching men which be monsters how they shall rise in the later day FOr neither may it be denied that monsters which are so borne and do liue afterwards although they dye presently after they are borne shall rise againe Nor yet are we to beleeue that they shall rise againe in that deformity they dyed but rather reformed and amended in that naturall defect For farre be it from vs to beleeue that the Centaure lately borne in the East parts of whom both our faithful brethren which sawe him made report and Ierome the Priest memorable for piety left a record in writing God forbid I say we should thinke that one man being in shape two and not rather two which should haue been if they had beene twinnes shall rise againe in those seuerall deformities In like man her all other humane things which be called monsters by reason euerie creature so borne haue more or lesse or bee more deformed in their creation then they should haue beene shall in the day of their refurrection bee reduced to the shape of humane nature in perfection in so much as all soules particularly shall inioy their proper bodies no such thinges cleauing vnto them as were coherent and borne with them in their natiuitie but contrariwise euery one particularly being furnished with his proper parts and members whereby the bodie of man may be complete in all perfection CHAP. 88. That it is an easie matter with God to restore vnto vs our flesh againe howsoeuer it be consumed THis earthly matter whereof the flesh of man is created is not lost with God but into what soeuer dust or ashes it is resolued into whatsoeuer vapors or coasts it is carryed into whatsoeuer substance of other bodies or the elements themselues it bee turned into the flesh of whatsoeuer beasts or men it is incorporated and changed It returneth again in a moment of time to the same soule of man which at first breathed life into it whereby it was made man increased and liued CHAP. 89. In the Resurrection of the dead the question is whether the whole substance of the flesh shal be restored or that euerie particular part member therof shall come together again as where it was at the first and whether the excrements shall be in like sort restored THat same earthly matter therefore which becommeth a dead carcasse when the soule is gone out of it shall not so and in
yet righteousnes in regard of vs but in respect of himselfe like as he gaue demonstration that he was sinne not of his owne nature but of ours not in himselfe but in respect of vs put vpon him in the similitude of sinnefull flesh wherein he suffered and was crucified That although there dwell no sinne in him yet should hee after a sort die vnto sinne in that death which hee suffered of the flesh wherein there was a resemblaÌ„ce of sin And for that hee was not an ancient transgressor with Adam hee doth by his new resurrection declare or prefigure our restitution to life from that olde death wherein wee were dead through sinne CHAP. 42. That our death and resurrection by Christ is sealed in the sacrament of Baptisme THis is that great sacrament of Baptisme which is celebrated in vs to the ende that all they which be capable of grace are made dead vnto sinne because his flesh beeing the similitude of sinne suffered the death and so shall they also be renewed in their liues by baptisme euen as Christ was raised from death to life out of the sepulchre of whatsoeuer age they shall happen to bee at the time of their baptisme CHAP. 43. That all sinnes as well of infants as olde men which be baptized be washed away in baptisme AS no man therefore from the new borne babe to the most aged creature is to be excluded from baptisme so is none again which dieth not vnto sinne through baptisme Howbeit infants doe onely die vnto originall sinne and they which bee olde doe die vnto all such sinnes as by euill life they haue added to originall sinne deriued from Adam in their natiuitie TOVCHING ORIGInall and actuall sinne CHAP. 44. Vnder the name of that word Sin in the singular number many sinnes be many times included and so againe vnder the appellation of many sinnes one particular sinne is comprehended THey be therefore most commonly said to bee dead vnto sinne when as yet without all question they be dead to many nay to all manner of sins which they haue particularly committed either in thought word or deed Because the singular number doth most commonly imply the plurall As for example it is said of that verse of Virgil touching the horse of wood broght into Troy Vterumque armato milite complent With Souldier arm'd they fill'd his belly full Albeit the same was repleate with many souldiers And in the Booke of Numbers it is written Beseech therefore the Lord that he will take from vs the Serpent he saith not the Serpents wherewith the people were afflicted meaning by one infinit serpents like vnto that one And so on the other side is that one originall sinne included in the plurall number when wee say that infants be baptized to the remission of sinnes and not to the remission of sinne wherein the speech is inuerted or contrarily vsed as whereby the singular number is signified by the plurall Like as it is spoken at Herod in the Gospel when he was dead they are dead which sought the life of the childe It was not said he is dead So likewise in Exodus they made said he vnto themselues golden gods whereas indeed they made but one calfe alone whereof it is spoken O Israel these bee thy gods which brought thee out of the land of Egypt In which place the plurall is put for the singular CHAP. 45. That in the first sinne of man which is called Originall there be diuers kindes of sinne included and not one alone HOwbeit in that one sinne which by one man entred into the world and passed thorough all mankind for which also infants be baptized many sinnes may be vnderstood if the same were seuered and diuided as it were into his members For pride is there also to bee found because man loued rather to bee subiect to himselfe than to the will of God Sacriledge also is to be ascribed vnto man because he beleeued not And homicide also because hee threw humselfe downe vnto death As also spirituall fornication because the integritie of mans will was corrupted by the perswasion of the serpent And likewise theft because hee did eate of the forbidden meate Auarice also because hee desired more thaÌ„ might haue contented him And so of any sin besides which vpon more diligent examination may be found or gathered out of this actuall or committed sinne CHAP. 46. That infants be not onely guiltie of the sinnes of their gift father's that is to say Adam and Eue but of their owne and the sinnes of their immediate parents added to originall sinne That therefore regeneration is necessarie for them because that generation or of 〈…〉 is 〈◊〉 IT is also not impropably said that ininfants stand-found for their fathers faults not onely of the first parents Adam Eue but also of their owne fathers from whom they did naturally descend For that text of holy scripture where it is said I will lay the sinnes of the fathers vpon the children doth make them liable to that 〈◊〉 alwaies before such time as by regeneration they beginne to haue aâ— neerest in the new TestameÌ„t which Testament was prophesied in the saying of Ezechiel that children should not beare the burthen of their fathers iniquities Neither yet that that Proverbe should bee more vsed in Israel affirming the fathers haue eaten sower grapes and the childrens â—ecth were set on edge Euery one therfore is to be borne anew whether he may be freed from that sinne wherein he was borne For the sinnes which hee afterwards committed by euill life may be salued by repentaÌ„ce whereof we haue visible examples after baptisme By which reason recreation was ordained for none other couÌ„sel but because our generation is vicious insomuch as the man which is borne in pure wedlooke may say I am conceived in iniquities and my mother hath borne 〈◊〉 with my sinne while I was 〈◊〉 wombe In which place hee hath not say I was conceiued in iniquitie and sinne which hee might very well haue said but hee had rather say in iniquities and sinns because both in that one sinne which hath infected all mankinde and is so great as thereby the whole nature of man was consequently changed made subiect vnto death as I haue formerly maintained by reason Many other be included and other also committed by parents which albeit they cannot alter or confound nature as originall sin doth yet do they by imputation make the childreÌ„ answerable for the same except the free mercy grace of God do helpe to make satisfaction CHAP. 47. It is a matter left vncertaine whether all the sinnes of forefathers as well actuall as originall be extended to posteritie and to how many descents they be conuaied BVt now as touching the sins of the Parents wherein from Adam to euery mans own father beeing their progenetors euery child doth succeed his father It is a disputable questioÌ„ that not without cause whether the childe that is borne shall be
temptation then Christ then had hee not him for his foundation in as much as hee preferred them before Christ the foundation being the first thing that is to bee layed in any building For fier whereof Paul the Apostle spake in that place ought to be taken for such a thing as thorow which both these parties which are to bee tried must passe that is to say as well as he which buildeth gold siluer pretious stones vpoÌ„ this foundation as hee which buildeth wood grasse and stubble vpon the same For after hee had deliuered this doctrine he addeth thereunto this saying The fier shall trie euerie mans worke of what sort it is If any mans worke that hee hath built vpon abide hee shall receiue wages If any mans worke burne hee shall lose but hee shall bee safe himselfe nouerthelesse yet as it were by the fier The fier therefore shall trie not one but both their works For fier is the touchstone of tribulation whereof in another place it is plainely sayd That the fornace tryeth the potters vessell and tribulation tryeth the righteous This fier while wee are in the flesh hath this effect which the Apostle spake of saying If it happeÌ„ vnto two which be faithfull the one whereof hath his minde fixed vppon celestiall things thinking how to please God that is to say building vpon Christ his foundation golde siluer and pretious stones and the other hath his thoughts vpon worldly things studying how to please his wife that is to say building vppon the same foundation wodde grasse stubble The first mans labour burneth not because hee set not his fancie vpon those things the losse wherof might grieue him But the other mans labour burneth because the losse of those things is greeuous which are possessed with pleasure and delectation Howbeit in either of these two cases forasmuch as the partie thus tried had rather lose worldly delectation then Christ and doth not forsake Christ vppon any feare to lose those transitorie things albeit it grieue him to part with them hee saueth himselfe no doubt therein and yet as it were by fier Because the griefe of the losse of things which he loued doth burne him but it doth not ouerthrowe or consume him being fortified with a foundation that is permanent and euerlasting CHAP. 69. That all this disputation of purgatorie fier is doubtfull and the fier it selfe auaileable to fewe THat such a thing may bee after this life is not incredible the matter being questionable whether it be so indeed as also that it may bee found out or concealed how diuers of the faithfull bee so much the later or sooner saued by a certaine purgatorie fier by how much the more or lesse they loue these transitorie goods beeing notwithstandinge not of that sorte of whome it is written that they shall not inherit the kingdome of God vnlesse their sinnes be forgiuen as competent petitioners I say competent meaning that they should not be barren in almes deedes Wherevnto the Scripture doth attribute so much honor as the Lord affirmeth that he will impute the fruitfulnesse therof onely to those which stand on his right hand vpbraiding them with barrennesse of such fruite which stand on his left hand When he shall say vnto the first sort Come ye blessed of my father and receiue the Kingdome of God and to the second sort Goe yee into euerlasting fier Animaduersions vpon the 69. Chap. That such a thing may be after this life is not incredible the matter being questionable whether it be so indeed c. BIshop Iewell in his apologie alleageth this place and diuers others out of Saint Augustine shewing that sometime hee saieth there is such a certain place sometime denieth not but there may be such a one sometime he doubteth sometime againe he vtterly denyeth there is any at all thinketh that men are therein deceiued by a certaine naturall good will they beare their friends departed Out of which variable assertions hee gathereth verie concludently that Saint Augustine tooke this matter of Purgatorie fier neither for an Article of the Christian faith for thereof it had not beene lawfull for him to doubt nor for any tradition of the Apostles Let no man therefore bee led by this place to beleeue any such fabulous doctrine TOVCHING ALMES DEEDES CHAP. 70. Wee may not take a libertie to sin presuming of almes deedes TRuely wee must take heede least any man do thinke that those enormious crimes the doers whereof shall not inherite the kingdome of heauen may bee dayly committed and dayly redeemed with almes deedes For our life is to be amended and God to be made propitious vnto vs for our sinnes past in regard of almes deedes and not as it were hired therunto wherby wee may purchase a libertie to sinne without punishment For God hath not giuen to anie man the raines to sin although in this worlde hee pardoneth sinnes alreadie done through his owne mercie in case there bee a neglect of conuenient satisfaction CHAP. 71. That light or small sinnes obtaine pardon at Gods hands by saying of the Lords prayer â—â—ds also that it is an almes deede if any man forgiue his brothers offence THe dayly prayer of the faithfull maketh satisfaction for dayly and small sinnes without which this life is not ledde Wherfore it properly belongeth to them to say Our father which art in heauen which are regenerated to such a father by water and the holy Ghost This prayer doth whollye procure remission of small and daylye sinnes and it blotteth out all those trespasses which the life of the faithfull wickedly spent but reformed by repentance doth forsake in case as it is truely said forgiue vs our sins because there is no want of sins in vs to be forgiuen so on the other side it be as truely and vnfainedly said as we forgiue them which trespasse against vs that is to say that that bee fulfilled which is desired Because it is almes to forgiue a man that asketh pardon Animaduersions vpon the 71. Chap. The dayly prayer of the faithful maketh satisfaction for dayly and small sinnes c. THis Chapter seemeth a little to leane vnto the doctrine of Ueniall sins But Danaeus commenting vpon this very place doth discusse and clear that doubt saying that by a figuratiue kinde of speaking that thing is attributed here to the effect of prayer which belongeth onely to the passion of Christ whose blood is the expiation and cause of remission both of light and heauy sinnes For praier is the waie and meanes directed by Christ himselfe to obteine our petitions of God saying in the seauenth of Mathew Ask and it shall be giuen you Which attribute of prayer is much like vnto the Merchant who if hee haue made a prosperous voyage or aduenture vseth to saie that he hath been enriched by that his voyage or aduenture Finally Danaeus doth cite a comparatiue speech of auntient Fathers who affirmed that great sinnes were to bee done away by
penance and small offences by iteration or daily saying of the Lords Praier lest any man should take a liberty to sinne hearing that enormious sinnes might be redeemed by penance or on the other side should bee terrified and driuen to despair if he were inioyned penance for euery small fault and insirmitie Prayer therefore maketh way to the remission of both these degrees of sinnes by the blood of Christ alone howsoeuer the discipline of the Church teacheth vs to knowe how to obtaine forgiuenesse in either kinde Let not therefore this Chapter preiudice Saint Augustine in that point of doctrine nor peruert any other therein CHAP. 72. There bee many kindes of almes howbeit that best whereby we pardon our brother wheÌ„ he hath offended vs. BY this it appeareth that that saying vttered by the Lord Giue almes and all things shall bee cleane vnto you reacheth to all good actions done out or mercie and compassion that is profitable For not onelie hee which giueth meate vnto the hungrie drinke vnto the thirstie apparell vnto the naked harbour vnto the harbourlesse a place of refuge to the persecuted to the sicke or prisoner visitation helpe to the weak conduct to the blinde comfort to the mourner physicke to the sicke directâ—oÌ„ to him that is out of the way counsaile to him that doubteth and to euery one in want that which he needeth But also hee which forgiueth him who hath offended him giueth almes yea and hee who by stripes amendeth him ouer whom hee hath authoritie or reformeth him by any discipline and yet notwithstanding forgiueth him with all his heart the trespasse of him whereby he was either damaged or offended or els praieth that it may be forgiue him He doth not onely perform an almes deed in y â— he pardoneth and prayeth withall but also in that he correcteth or inflicteth some punishmeÌ„t that reformeth because therein he doth a deede of mercy For there bee many good offices done vnto men against their wills where their good is sought and their owne liking not regarded because they are found to bee their own enemies And they in verie deed become rather their friendes whom they take to be their enemies Through which errour they render euil for good wheras a Christian ought not to render euill for euill There be therfore many kinds of almes the performance whereof helpeth vs in the remission of our owne sinnes CHAP. 73. That euerie Christian ought to be such a proficient as that he can frame himselfe to loue his very enemies BVt there is nothing of greater excellencie than that charitie whereby wee forgiue from out hart that trespasse which any other man hath done vnto vs. For it is not so great a matter to bee kinde or liberall towardes him who hath done thee no harme But it is a more notable thing and effect of an heroicall disposition to loue thine enemie also and for thine owne part alwayes to wish well and to do wel when thou maist to him which wisheth euill vnto thee and would harme thee if hee could giuing eare vnto Christes saying Loue your enemies bee good vnto them which hate you and pray for them which persecute you But because these things be onely in the power of the perfect sonnes of God to performe to the attainement of which perfection euerie faithful person ought to extend his vttermost indeuour and by praying vnto God striuing with himself perswasion to bring his minde to that affection yet because this so great a vertue is not intertained by so great a multitude as wee may beleeue are heard in that part of the Lords prayer where it is saide Forgiue vs our trespasses as wee also forgiue our debters without all doubt the words of this promise bee fulfilled if a man which is not as yet of that perfection as he can vpon the sodain loue his enemy yet when hee is intreated by one that hath trespassed against him to forgiue him doth vnfainedly and from his heart forgiue him being led by the same reason that hee would in like manner bee forgiuen himselfe being a petitioner to God when hee prayeth and sayth EueÌ„ as we forgiue our debters That is to say So forgiue vs our debts when wee our selues do aske remission thereof as wee forgiue our debters when they desire the same CHAP. 74. They which forgiue not other men the trespasses done vnto them do not obtaine pardon at Gods hand in the like case NOw againe he that prayeth that man to forgiue him whom hee hath offended being inwardly stirred vp to that motion vpon a remorse of the offence or wrong he hath done him such a person is not now to bee accounted for an enemy so as it should bee as harde a matter to loue him in this case as it was wheÌ„ he was a professed enemie And whosoeuer doth not vnfainedly forgiue another man which seeketh peace the iniurie he hath done him being peniteÌ„t for the same let him not think by any meanes to find remission of his owne sinnes at Gods hands because truth cannot lie For how can it be vnknowne vnto any that heareth or readeth the Gospell who it is that pronounceth this saying I am the truth who after that he had taught vs a forme of prayer doth exceedingly coÌ„mend that sentence in the same prayer saying For if you doe forgiue men their trespasses your heauenly father will also forgiue you your offenses Hee that is not awaked with so great a thunderclap is not asleepe but rather dead and yet is it able to raise vp the dead CHAP. 75. That almes doth neither profite infidels nor those which obstinately continue in sinfull life TRuely they which liue most wickedly will not amend such a life and so bad conditions and in the midst of their highest offences and execrable sinnes cease not to multiply their almes deedes they do vainely flatter themselues presuming of that which the lord speaketh saying Giue almes behould all things shall be made cleane vnto you For they do not vnderstand how far this saying is to bee extended But to the end they may vnderstand it let theÌ„ harken to whom it was spoken For it is written in the Gospell that a pharisie desired Christ as hee was speaking that hee would dine with him and Christ being within his house set him down to dinner Now the Pharisie began to say within himselfe wherfore did hee not wash before dinner And the Lord said vnto him Yee Pharisies doe make cleane the outside of the Cuppe and dish but that which is within you is full of rapine and iniquitie Yee fooles did not hee which made the outside make the inside also Howbeit of your superfluitie giue almes all things shall be made cleane vnto you Are we so to vnderstand this saying as that all things were cleane vnto the Pharisies because they gaue almes as these sinnefull persons before spoken of thinke they are to do albeit the Pharisies beleeued not in the Gospell nor
another were no sinne but because hee would haue his cause iudged out of the Church therfore in the prosecution of that matter he saith further Now therfore there is vtterly a fault amongst you because yee goe to lawe one with another And lest any man should excuse this sinne in this sort saying that he hath iust occasion to goe in law in suffering a wrong which hee seeketh to auoide by the sentence of such as set in place of authoritie by and by hee meeteth with such surmises and excuses saying Why rather sufferre not wrong Why rather suffer yee not barned To come to that again which the Lord speaketh saying If any man will sue thee at the law to take away thy cloake let him haue thy coat also And in another place hee sayeth Hee that taketh from thee those things which be thine doe not seek them againe Hee therefore forbad those which were his to goe to law with other men for worldly things Out of which doctrin the Apostle saith that it is sin to sue Howbeit when hee suffreth such trials of lawe to passe betweene brethren brethren being iudges but vehemently forbiddeth the same out of the Church It appeareth here what by leaue may be granted to the weak In respect whereof and of the like sins with others though lesse then these committed through offences growing out of our owne words or thoughts The Apostle Iames saying and confessing for in many thinges wee all affend It is necessarie that wee dayly and often pray vnto the Lord saying Forgiue vs our trespasses not lying in that which followeth as wee forgiue them which trespasse against vs. CHAP. 79. The scripture condemneth many thinges which men would not thinke to bee sinnes but that the word of God doth admonish vs thereof THere be certain sinnes which might be thoughtto be of no regard but that by the sciptures they are denounced to be greater then the world taketh them to bee For who would thinke that a man which calleth his brother Foole should be guiltie of hell fier but that the Trueth it selfe affirmeth as much Howbeit presently afterwardes hee giueth a salue for that sore giuing there with a precept howe to reconcile thy selfe to thy brother For by and by afterwards he saith If therfore thou dost make oblation of thy gift vnto the Altar and thy selfe there remembring that thy brother haue ought against thee c. Or who would thinke it so great a sinne to obserue daies months and yeares and times as they do which will or will not begin any thing vpon certain dayes or monenthes or in certain yeares because according to the vaine and superstitious doctrine of some times be held to be luckie or vnlucky vnlesse the feare of the Apostle made vs dreadfull of the greatnesse of this euill saying to such persons I feare lest I haue laboured in vaine amongst you CHAP. 80. Certaine sinnes againe which bee verie great and fearefull are through vse and custome helde light HEreupoÌ„ it commeth to passe that sinnes although they be great and horrible yet through a custome of committing them they are taken to bee verie small ones or nothing at all in so much as men are so farre from concealing them as it is their glorie to make them knowen memorable to the world Because as it is written The sinner is commended in the wicked desires of his owne heart and he that dot 〈…〉 ill doth therein blesse himselfe Such a kinde of sinne is called in holy scripture by the title of iniquitie and clamor according to that place of Isaâ— the Prophet â—ouching the barraine vyneyard I 〈◊〉 â—aith he that it should haue done iustice but it did iniustice and did not that which was right but that which gaue cause of clamor and exclamation Wâ—ereunto that which is said in Genesis doth agree The complaint or cry of the people of Sodom and Gomorah is increased because not onely those heinous sinnes which raigned amongst them were vnpunished but also were openly and vsually committed as though they had a warrant therein by law Euen so in these our times as many euils though not of like qualitie are growâ—n to bee as visible and common in so much as wee neither dare excommunicate any of the Laitie nor yet degrade a clergy man for the same Whereupon when I did certaine yeares past expound the Epistle to the Galatians in that place where the Apostle saith I feare lest that I haue laboured in vain amongst you I was by that occasion forced to cryâ— oâ—t Woe to those sinnes amongst men which are simply of theÌ„selues most fearefull vnto vs before wee see them in exaÌ„ple yet afterwards being vulgar and vsuall for the purgation whereof the blood of the sonne of God was shed although they become so great and heynous as they cause the kingdome of God to be viterly shut vp against theÌ„ yet are we inforced by seeing them often to tolerate them generally and by oft toleration to become sinners also our selues in many of them But would to God O Lord wee were not transgressors our selues in all those sinnes which we cannot restraine in others But now wil I weigh my words whether the vehemencie of my griefe hath drawen me to say something that may bring me into question CHAP. 81. There be two causes of sinne that is to say ignorance and weakenesse or frailtie as he calleth it or rather obstinacie Of the first which is ignorance we are called sinners of the other called weakenesse or obstinacie wee are said to be trangressors I will now or in this place affirme that which no doubt I haue often deliuered in other places of my workes that wee sinne two wayes As either in not seeing what we should do or else in omitting to doe that which we see ought to be done Of which two sorts of sinning the first is imputed to the euill of ignorance the second to the euill of weakenesse or frailtie of our nature Against which euils we ought indeede to striue howbeit we are no doubt subdued vanquished except the grace of God do assist vs that we do not onely see what we ought to do but also through the recouerie of our affection lost our delite in righteousnesse may ouercome the delites of those things wherin wittingly and seeingly wee sinne either by desiring to haue them or fearing to lose them whereby wee are not onely sinners which wee were before when wee sinned through ignorance but also transgressors of the law in as much as we do not that which we knowe we ought to doe or doe that which wee knowe wee ought not to doe Wherefore if wee haue sinned wee not onely say for remission of our sinnes Forgine vs our trespasses as wee forgiue them that trespasse against vs But also further for our assistance and helpe lest wee should fall into sinne wee say in that respect Lead vs not into temptation Hee being therefore to bee prayed vnto of whom it
shall possesse and inioy them for euer But where wee say Giue vs this day our dayly bread and forgiue vs our trespasses as we forgiue them that trespasse against vs and leade vs not into temption but deliuer vs from euill who doth not see that al these things respect the wants and necessities of this present life In that euerlasting life therefore in which wee hope to liue for euer the sanctisication of Gods name his kingdome and the fulfilling of his will shal remaine euerlastingly in great perfection in our spirit and in our bodies But the bread which we aske is therefore called dayly bread because in the state of this life it is necessarie being a supply of the want either of soule or body whether wee vnderstand thereby either carnall or spirituall food or both Heere is vse of that remission of sinnes which we desire Because heere those sinnes bee committed the remission whereof wee pray for Heere are those temptations which allure and drawe vs vnto sinne To conclude Here is that euill from which we desire to be deliuered But there that is to say in heauen and the state of the other life there is none of these things CHAP. Cxvi That the Euangelistes Mathewe and Luke doe differ in setting downe the petitions of the Lords Prayer LVke the Euangelist comprehendeth in the Lords prayer not seauen but fiue petitions and yet doth not hee farre from Mathewe but by expressing theÌ„ more briefly put vs in mind how those seauen are to bee vnderstood For the name of God is hallowed in spirit But his kingdome shall come when the flesh shall rise againe Luke therefore shewing that the third petition is in some sort a repetition by omitting it makes vs the better to vnderstand it TheÌ„ doth hee adde the other three concerning dayly bread the remission of sinnes the auoyding of temptation But wheras hee addeth in the first place But deliuer vs from euill this Euangelist hath it not That therby we might vnderstand that it pertaineth to that which formerly was expressed concerning temptation For therefore it is hee sayth But deliuer vs and not And deliuer vs Thereby shewing vs that they are but one petition For he saith Let not this be that wee bee led into temptation but deliuer That euerle one may knowe he is deliuered from euill in that he is not led into temptation OF CHRIST CHAP. Cxvli That true Charitie is an effect of true faith and hope and that there is not true faith but that that doth worke by loue NOw for Charitie which the Apostle pronounceth to be greater then these two that is faith and hope by how much the greater it is in any man by so much hee is the better in whome it is For when wee aske whether a man bee good or not Wee aske not what hee beleeues or hopes for but what hee loueth For hee that loues aright doubtlesse beleeues and hopes aright But hee which loues not beleeues in vaine though the thinges bee true hee doth beleeue and hopes in vaine though the things hee hope for pertaine to true felicitie vnlesse he beleeue and hope for this also That God at his humble suite both can and will giue vnto him the affection of loue For although no man can hope without loue yet it may and doth sometimes fal out that a man loues not that without which hee cannot attaine the thing hee hopeth for As if a man hope for eternall life and yet neither hath nor loueth righteousnesse without which no man attaineth eternall life This is that faith of Christ which the Apostle commendes which works by loue and what it findes defectiue in loue it asketh that it may receiue and seeketh that it may finde and knocketh that it may bee opened vnto it For faith obtaineth what the lawe commandeth For without the gift of God That is without the holy Ghost by which the loue of God is shed abroade in our hearts the lawe may require obedience but worketh no obedience but rather maketh a man a more greenous transgressor because it taketh from him the excuse of ignorance For there doubtlesse carnall concupisceÌ„ce swayeth all where the loue of God hath no place CHAP. Cxvlii That as of the whole Church so of euerie faithfull man there are fower ages and degrees by which they goe forwarde and growe to perfection WHen as a man liueth and abideth in palpable darknesse of ignorance following those things the flesh most desireth reason making no re 〈…〉 This is the first 〈◊〉 of the condition of a man Afterwardes when by the lawe hee getteth the knowledge of sinne it the spirit of God assist him not endeuouring to liue according to the Lawe hee is ouercommen of sinne sinneth wittingly becomes the seruant of sinne for of whom soeuer a man is ouercommen his seruant hee is the knowledge of the commandement being an occasion that sin worketh in man all manner of concupiscence the transgression of the law now knowen being added to the heap of former sins and so is that fulfilled which is written the lawe entred that sin might abound this is the second estate or condition of man But if GOD looke so gratiously vpon man that hee helpe him to performe those things he requireth and man beginne to bee ledde by the spirite of God his desires and endeuours against the flesh are strengthened with the strength of loue So that although as yet there be in man that resists in his best endeuours the whole infirmitie of sinne being not healed yet the iust doth liue by faith and liues righteously in that hee yeeldeth not to euill concupiscence the loue of righteousnes preuailing in him This is the third estate of man In which causes if with happy continuance hee goe forward the last part remaineth the complement whereof shall bee after this life first in the happie rest of the soule or spirit and afterwards in the resurrection of the body Of these â—ower different estates the first was before the Lawe The second vnder the Lawe The thirde vnder grace The fourth in full and perfect peace So was the estate of GODS people ordered in the seuerall diuersities of times accordingly as it pleased him which disposeth all thinges in measure number and weight For the people of God was first before the Law Secondly vnder the Lawe which was giuen by Moyses Thirdly vnder Grace which was reuealed by the first comming of the Mediatour which grace notwithstanding was not wanting before to them vpon whom God wold bestowe it although it were vailed and hid in obscurities according to the dispensation of time For there was none of the righteous in olde time that could obtaine saluation without the faith of Christ And vnlesse hee had beene knowen of them they could not haue prophecied vnto vs of him sometimes more plainely sometimes more obscurely as they did OF BAPTISME CHAP. Cxix That Baptisme doth profit vs in which soeuer of these former ages or degrees wee be