[Page] SAINT AVGVSTINE his Enchiridion to LAVRENCE: OR, THE CHIEFE AND principall heads of all Christian religion.
A most profitable booke to all those which desire to haue a most compendious briefe of Augustines doctrine, out of Augustine himselfe, when he was old; being repurged, by the old manuscript, of many faults and vnusuall wordes, wherewith it formerly flowed.
AT LONDON, Printed by Humfrey Lownes, for Thomas Clarke. 1607.
CVm primùm (erudite vir) opusculum hoc diui Augustini in sermonem vulgarem vertere susceperim, illud quidem transtuli, aulici cuiusdam amici rogatu; qui, operis encomio, illud intelligendi, magno animi desiderio inflammatus, nec ad [Page] id Latinis literis satis imbutus, mecum egit facilem (que) inuenit, lumen intellectus sui de meo lumine accendere. In amicitia enim non minor est charitas (mea certè opinione) illiterati, quàm indigentis amici supplere inopiam. Temerè tamen & inconsultò hoc onus primitus subiui, grauitate eiusdem non priùs tentata: in quo ferendo, pondere eiusdem vehementer pressus, in medio itinere penè defecissē; nisi me, locis aliquot intricatis, quasi nocte tenebrarum inuolutum, egregius ille theologus, D. Doctor Field, è tenebris illis, face ingenij sui edux isset. Quod quidē fateri non erubesco: quantū enim merito [Page] meo detrahit illa agnitio, tātū addit operis opinioni, tanti viri auxiliū, siue concurrens iudiciū. Trāslationis verò susceptae licet primo mepoenituit, aifficultate eiusdē stupefactū; ca tamē peracta, labor meus in illo colendo agro multiplicē reportauit sacrae scientiae fructum. Quem denuò, bono publico proferre, prelo (que) committere satius esse putaui, quám priuato meo commodo clausum tenere. Non enim nobis, parentibus, & amicis, verùm etiam patris, communi omnium parenti, nati sumus. Vt igitur aliorum mentes, ad amandum & legendum enchiridium hoc á me conuersum, incitarem, [Page] operaepretium esse duxi, obseruationes meas in vniuersū hunc tractatū breuiter enarrare. Corpus autem istius operis, doctrinae christianae, fundamenta praecipua complectitur: in quo perlegendo, tria obseruatione digna, notaui; Doctrinarum, nimirum, & questionum theologicarum, varietatem, & veritatem inconcussam: In distributione earundem, methodum singularem: Omnium (que) narratione, breuitatem quandam, pugno dialectico consimilem. Primò enim, praecipua quaedam capita discutienda subijcit, ea (que) maximi momenti, quoad Dei cultum, fidem & spem, Errorem & mendacium, Causas [Page] boni & mali, Adami peccatum, Angelorum ruinam & transgressionem, Hominis liberum arbitrium, Christum mediatorem, Eius incarnationem, Regenerationem & eiusdem partes, originale & actuale peccatum, Mortem, passionem, resurrectionem, & ascensionem Christi, fructum (que) eorum omnium, Spiritum sanctum & Ecclesiam, Bonos angelos & eum illis reconciliationem, & pacem nostram, Remissionem peccatorum, & iustificationem, Peccatorum varietatem, Peccatū inspiritum sanctum, Mortuorum resurrectionem, Vitam aeternam, Dei omnipotentiam, Sanctorum gratiam & [Page] praedestinationem, Voluntatem Dei, Eius praescientiam, Humanam voluntatem, Animaelocum & statū post mortem, &c. Vnumquod (que) caput ita depositum, suum habet corpus & membra benè cohaerentia, tota fabricaistius operis, humano corpori, eius (que) partibus, siue arborifacundae eius (que) ramis germinantibus, ritè assimilanda. Rerum denique omnium medulla (manu gerenda) compēdiosè comprehenditur: Vnde, Enchiridian siue manuale, propriè nuncupatur. Siverò finem ipsius operis respicias, illud praecipuè, ad instructionem Laurentij discipuli sui, compositum fuit, haereticorum impugnationibus [Page] conflictati, grassanti vndique prauitate haeretica, numeróque & viribus indies crescenti: quae, tanquam pestis, latè dispersa, vniuersam perniciem minabatur, si primitiuae Ecclesiae patres, quasi medici vigilantes, morbidae Ecclesiae sanitatem, lucubrationibus suis pijsque laboribus, non curassent, & contagionem illam auertissent Militabant etiā reuerendi illi patres aduersus hostilitatē tyrannorum, fidem Catholicam radicitus euellere conantium; seséque non solum periculis exposuerūt, sacrifoeder is ductri nam propagantes, Euāgelij (que) professores lucrātes, verūentiā Ecclesiaemilitātos martyres, [Page] vigilijs suis, in fide confirmarunt. Quorum egregia merita, si nostrae aetatis homines oculis suis praeponerent, tum, maiori animorum studio volumina sua legerent, tum etiā memoriam tantorum virorū reuerentia condigniori colerent. Inter huiusmodi catholicae fidei propugnatores, divum Augustinum nemini postponendum esse puto, qui in messe illa dominica operarius extitit, omnium illustrissimus, & in hoc Enchiridij sui libro, verbum vexitatis, omni ferè lolio impurae doctrinae perpurgatū, priori illi seculo, & posteritati etiam tradidit. Prodeatigitur libellus iste in lucem, qui non nisi Latinis [Page] priùs notus, nunc Anglis anglicè loquens, possit proficere, si tuo etiam saniori iudicio visus fuerit vtilis; tibi (que) placuerit patrocinium praebere homini humanioribus literis tantum versato, nec in retheologica priùs exercitato. In hoc opere publicando, illud tibi dedicandū esse destinaui, quem inter Ecclesiae nostrae praelatos, non solum diuinis, sed generosis etiam animi virtutibus ornatum esse video, generosae prosapiae tuae congruentibus. Spero (que) Deum opt. max. vitaemeae filum protracturum, donecte aspiciam (quod maximè intueri cupio) celsiori loco positum, adclauē scilicet nauis, aliquo nostrae [Page] Ecclesiae pelago, sedentem: In te enim, & promotione tua, spes maxima mea. Nunc verò in tenebris vitae priuatae neglect us iaceo, donec in apricum vitae eminētior is, melior protulerit occasio. Praebeo interim demonstrationem hanc obseruantiae, in te, meae; cupioque in catalogo eorum inscribi, quos fauor is tui patrocinio, fouere dignaris. Sed ne tibi fastidium pariat epistolae meae prolixitas, verte (quaeso) oculos ad libri à me conuersi, lectionem: quem, si prelo dignum fore dijudices, sententia tua in ea parte lata, animabit ad omnem alieni iudicij euentum, fortiori animo ferēdum. Sin minus, sententia tua trāsibit [Page] in rem vtcunque à te iudicatam, nec alium patronum appellabo. Sic vale, vir ornatissime, te que longaevum, felicem, & incolumen faciat omnipotentia diuina.
FEBRVARII PENVLTIMO. 1606.
TOVCHING Christian Diuinitie, to which kinde of Wisdom it may be directed vnto.
CHAP. 1.
The Proeme: wherin is contained both a commendation of the worke, and declaration also, that no wisedome is perfect, but that onely which is giuen by God, the light thereof, and deriued also from his word.
IT cannot be expressed, my best beloued son Laurence, what singular comfort I take in thy knowledge, and how earnestly I desire to haue thee wise; howbeit, not in the number of [Page 2] them, of whom it is said, Where is the wise mā, where is the scribe, and where the searcher or disputer of this world? For, did not God make the wisdome of the world meere foolishnes? But of the number of those, of whom it is said, The number of the wise is the worlds health and preseruation: & also of that quality which the Apostle desireth to be in men, to whom he saith, Verely, I would haue you wise in that which is good and simple in that which is euill. For, as no man can bee his owne maker; so can hee not be wise of himselfe, but by the illumination of him, of whom it is written, A [...] wisdom is from God.
CHAP. 2.
Pietie to be true wisedome, which is more aptly called in Greeke [...], than [...].
[Page 3] PIetie therefore, or religion, is the wisdome of man. Which thing is verified in the booke of holy Iob: for there is read, that Wisdom her selfe saith to man, Behold, Pietie is wisdome. Now, if you aske what Pietie he meaneth in that place, you shall find it more distinctly in the Greeke worde [...], which is the worship or seruice of God. For in Greeke it is called Pietie: and otherwise also in the same tongue, [...], by which name is meant true worship; albeit also, that worship is chiefly referred to the seruice of God. But there is no name more significant than that whereby the [...] of God is [...] pressed; as namely, when it is signified thereby what should be the wisdome of man. Seekest thou to haue anything more briefly deliuered, who requirest at my bāds a compendious narration of weighty matters? Or doest thou (perhapps) desire [Page 4] that this one point may be briefly laid open, and gathered into a short speech, declaring in what manner God is to bee worshipped.
CHAP. 3.
Of the worship of God & the parts thereof, and what the matter and obiect of true Pietie.
That the worship of God is comprehended in these three things; namely, Faith, Hope, and Charitie.
HEre if I should answer, that God is to be worshipped by Faith, Hope, and Charitie; no doubt you would say, That the answer were shorter than you would haue it: And then againe, you would presse mee farther, with a briefe explication of all things which pertained to the sense and vnderstanding of euery of these three words; namely, what that is which is to be beleeued, [Page 5] to be hoped for, and to bee loued. Which, when I haue performed, then are you answered to all the questions proposed in your Letter. The copie whereof, if you haue lying by you, it is an easie matter to reuolue and read it againe. And, if you haue it not, you may reduce it to memorie by the helpe of this my remembrance.
CHAP. 4.
By the explication or definition of Faith, Hope, and Charity, wee learne what is to be followed in Christian religion, and what is to bee eschewed. The vnderstanding whereof, is partly to be apprehended by humane reason, and partly by faith alone.
WIll you therefore that I make a Booke for you, as you write, which may be an Enchiridion vnto you, as it is called; and neuer be out of your hands, [Page 6] containing in it your desires; that [...]s to say, What is chiefly to be followed, and what againe in respect of diuers heresies retained, is principally to bee shunned: How farre-forth reason fighteth for religion, or wherein reason and faith bee repugnant: What first, and what last to bee embraced and held: [...]hat is the summe of the totall definition: and what the summe and proper foundation of Catholike faith. All these things which you require, you shall vndoubtedly knowe, by learning diligently what is to be beleeued, hoped for, and loued. For all these be chiefly, nay solely, to be sought [...] [...]ed in the course of religion. Which things, whoso doth contradict or denie, is either not to bee called by the name of a Christian, or else is a flatte Heretique. And these things be also to be maintained by reason, as beeing either deriued from the senses of the bodie, [Page 7] or else found out and conceiued by the light of the mind. And those things which we neither can perceiue by the sense of the body, nor yet vnderstand by the light of the mind, then are they without all doubt to be bē leeued, in respect of those witnesses, by whom that which deserueth to be called holy scripture, is written; who were able either to see, or foresee those mysteries, either corporally, or spiritually, beeing therein assisted by the spirit or reuelation of God.
Of Faith and Hope what they are, and what difference & agreement there is betweene them.
CHAP. 5.
The first thing in Christian religion is Faith: and the last is the full sight of Gods presence, Iesus Christ beeing the end of Faith.
[Page 8] WHen the minde is first of al seasoned with faith, which worketh by charity, it proceedeth by good life at length to come to a visible knowledge and sight of God; in which place, to the godly and pure in heart, there is a knowen and vnspeakable beauty; the full sight and contemplation whereof, is accounted the highest happinesse. And this is that indeede which may satisfie you in your desire to know, What is the first, and what the last in religion, which hath his beginning in faith, and consummation in Christ. This is also the summe and effect of the generall definition of religion. And to know Christ, is the true and proper foundation of Catholike faith. For an other foundation, saith the Apostle, No mā can lay, other then that which is already laid, which is Christ Iesus. Neither is this therefore to be denied to be the proper and onely foundation of Catholike [Page 9] faith, because some heretiques are deemed to holde vpon the same ground that we doe. For, if those things which pertaine to Christ, bee diligently considered, Christ is to bee found in all Heretickes but onely in name, who would bee called Christiās, though Christ indeed dwelleth not in them. Which to demonstrate, is too long a worke, because all kinds of heresies were then to be specified; either those that were, they which now bee, or else might bee vnder the title of a christian: And so should it be also tedious to discourse of the truth it selfe particularly, and in all points thereof. Which disputation, would make so many volumes, as it would seeme infinite and endlesse.
CHAP. 6.
Sound doctrine may with more facility and breuity be deliuered, than heresies confuted.
[Page 10] THou therefore desirest at my hands an Enchiridion, that is to say, a thing which may bee comprehended in your hands, and not load a Librarie. To returne therefore to these three things; namely, Faith, Hope, and Charitie, by which we affirmed that God was to be worshipped; it is easily declared, what it is wee must beleeue, what wee must hope for, and what wee are to affect or loue. But how it may bee defended against the detractions and slaunders of those which hold varietie of opinions, that is a doctrine of greater labour and circumstance. For the accomplishment whereof, the hand must be filled, not with a short Enchiridion, but the breast inflamed with a vehement affection.
CHAP. 7.
In the Apostles Creed and the Lords Praier, those three principall positions touching the seruice of God; namely, Faith, Hope, and Charitie, be contained, and most briefly deliuered.
FOr this matter looke vpon the Creede, and the Lords praier: Then the which, what is there to bee heard or read, of greater breuitie, or what more easily committed to memorie? Because therefore, mankinde in respect of sin, was pressed down with the heauy burthen of miserie, and stood in neede of Gods mercie; and that the Prophet foreseeing the time of Gods fauour, saith, And euery one which calleth vpon the name of God, shall besaued: for this cause was the Lords praier vsed. Howbeit, the Apostle after hee had cited that Propheticall testimony, to set [Page 12] forth the mercy of God; hee forth-with laieth down this also, saying, How can they call vpon him, of whom they haue not beleeued? For which cause the Creed was deuised. In which two wordes, looke vpon these three things: Faith beleeueth, and Hope and Charitie bee our Orators. But, without faith, these two cannot be; by which reason faith also is a partie in our petitions. Whereupon it is said, How shall they call vpon him, of whom they haue not beleeued?
CHAP. 8.
What difference there is betweene Hope and Faith: of what things Faith doth consist, and of what also Hope: Also what Christian Faith did properly apprehēd. Finally, that the knot and bond of these three vertues, namely. Faith, Hope, and Charity, was not to be seuered or diuided amongst themselues.
[Page 13] NOw what can be hoped for, which is not beleeued? But yet on the contrary, something may bee beleeued, which is not hoped for. For which of the faithfull doe not beleeue that there be punishments ordained for the wicked? yet doth he not hope to taste therof. Which punishments who so beleeueth may fall vpon himselfe, and is inwardly troubled with the horror thereof, in the vanishing cō ceit of his own minde; that man is more rightly said to feare, in this case, then to hope. Which two wordes, Lucan distinguishing, doeth thus describe them;
The feareful man may yet haue hope.
Howbeit, on the other side, it is not so properly spoken by an other Poet, though he be the better in reputation:
If I could hope for no more griefe but this.
Finally, diuers in the rules of Grammar doe borrow this word [Page 14] for an example, to shewe how improperly it is vsed; who say, he vsed that word sperare (which is to hope) for, or in stead of timere, which is to fear. Ther is a faith therefore, both of euill things & of good; because both good and bad be beleeued, and that with a cheerefull, and not a fearefull faith. There is a faith also of things past, things present, and things to come. For, we beleeue that Christ died, which is already past. We beleeue that he sitteth at the right hand of his father, which is at this instant. We beleeue that he shall come to iudge; a thing that shall be. A. faith, likewise, of things appertaining to our selues, and also of things concerning other men. For euery man beleeueth that he had a beginning, and therefore that hee was not from euerlasting; whereof there bee many semblable instances. Neither do we onely beleeue many, things! touching other men in matter [Page 15] of religion, but likewise also of Angels. Hope also is not but of good euents; and not also, but of things to come: properly likewise concerning him, who is thought to put a trust and confidence in the same. Which being so, Faith is to bee distinguished from Hope, as well by a difference agreeing with reason, as with the sense of the word. For, as touching those wordes, non videre, that is to say, not to see; in that sense, Faith and Hope be all one. For in the epistle to the Hebrewes, which testimony the famous defenders of the Catholique doctrine haue vsed, Faith is said to be a knowledge of things which be not seene. Although on the other side, when any man shall say, that he beleeued not, either wordes, witnesses, or any reasons; but things present, which he plainely saw (that is to say, grounded his faith thereupon) seemeth not to be so absurd, [...]s that he may be rightly reprehēded [Page 16] in the sense of the Word; out of the which, it may be said vnto him, Thou didst see, therefore thou didst not beleeue. Wherupon may be gathered, that it is no consequence, that the thing is not to be seene, which is to be beleeued. But indeede, wee doe more properly call that faith, which, as the sacred scriptures haue taught vs, is of things inuisible. Touching Hope also, the Apostle saith, that that hope is no hope at all, which is of things visible. For to what ende doth a man hope in those things which he seeth? But, if wee hope for those things which wee see not, we patiently tarry in expectance thereof. Whereas the godly doe beleeue, that good things shall fall vnto their portion: it is as much to say, as they bee hoped for of the good. But now, what shall I say of Loue, without which, Faith is of no force? for indeed, Hope cannot bee without Loue. Finally, as the Apostle [Page 17] Iames saith, The very Diuels doe beleeue, and tremble: howebe it, they neither hope, nor yet loue; but rather feare, in belieuing that the same shall come to passe hereafter, which wee doe hope for, and affect. For which cause, the Apostle Paul doth allow of that faith, which worketh by loue, and which also cannot bee without hope. To conclude therefore, neither loue can bee without hope, nor hope without loue; nor either of them without faith.
CHAP. 9.
For the vnderstanding of Christian Faith, the tedious and darke knowledge of naturall causes is not needfull; but only the knowledge of that cause, which is the efficient of all things, the same beeing God, that trinitie; that is to say, the Father, Sonne, and Holy Ghost.
WHen the question is therefore, [Page 18] What we ought to beleeue in matter of religion; in this case, the nature of things is not so curiously to be looked into, as it is of them, whom the Greekes call Naturall Philosophers. Neither let it be fearefull to any Christian, if hee bee ignorant in some thing, touching the force and number of the elemēts, the motion, order, and effects of the planets, the celestiall globe, the kinds and natures of liuing creatures, hearbs, stones, springs, riuers, mountaines; as also of the distances betvveene places and times, the signes of imminent stormes, and sixe hundred the like matters, which they haue found out, or else doe impute to their ovvne inuention: Because they haue not been the Authors of these things, albeit they vvere inducd vvith excellent vvits, feruent in desire, full of leasure, discouering some things by humane coniecture, and other things againe, by historicall obseruation; [Page 19] and in those things also, which they do appropriate to their owne inuention, they do in most matters rather guesse at them, then knovv them certainly. It is enough for a Christian to beleeue, that the cause of all things which bee created, either in heauen, or vpon earth, visible or inuisible, is not othervvise then of the goodnesse of the Creator, which is the onely and true God: and that there is no nature, which either hee himselfe is not, or else is not deriued from him: himselfe beeing the Trinitie; that is to say, the father, and the sonne begottē of the father; and the Holy Ghost proceeding from the same father; hovvebeit one and the selfe same spirit, as vvell of the father, as of the sonne.
CHAP. 10.
All things were created good of God, howbeit not without their mutation or change, ne yet absolute, nor of one correspondencie amongst themselues.
OF this absolute, correspondent, & vnchangeable good Trinitie, all things vvere created, beeing yet in themselues, neither absolutely, semblably, or vnchangeably good; hovvbeit, euery one of them particularly good, and beeing also vnited, they are likevvise in that vniuersall body, or masse of all-together, exceeding good: Because of this generalitie and all-together, that vvonderfull beauty of the vvorld is composed.
CHAP. 11.
The reason why God doth suffer euils to raigne in the world. That euill is none other thing then a priuation of naturall goodnesse, which priuation is not a thing of it selfe.
IN which matter, that also which is called euill, beeing vvell marshalled, and rightly placed, doth more visibly commend those things which be called good, to the end they might be more plausible and commendable, beeing compared vvith those things which be euill. For neither vvould the omnipotent God (which the infidels also doe confesse) in as much as himselfe is vniuersally good, by any meanes suffer any euill to bee in his ovvne vvorkes; but that also his omnipotency and goodnesse is such, as that he maketh that eeuill to be beneficiall vnto vs. [Page 22] For God, either in reforming, or in punishing of the integritie of nature, beeing corrupted and vitious, doeth turne it to the good of man. By which meanes consequently that which is euill, shall not be a perpetuall blemish; because it is not any thing when it is purged & remooued. For, what other thing is that which is called euill, than a priuacion of that which is tearmed good? For it fareth, as it is in the bodies of liuing creatures, wherein to be infected vvith diseases, and hurtes, is nothing els, but to vvāt health: Neither doeth it fall out, when there is a remedie applied, that those euils which had gotten possession of the bodie (that is to say, diseases and hurts) should remooue from thence, and remain or be else-where; but rather that they should haue no beeing at all. For, that which is called a disease or hurt, is not any substance or matter of it selfe, but rather a corruption or infection of a carnall [Page 23] substance. Seeing therefore flesh is onely that which is called substance, certainely there is some good whereunto those euils be accidentall; that is to say, priuations of that good, which is called health. Euen so, whatsoeuer faults be in the minde, they bee the priuations of naturall goodnesses. Which, when they be cured, they be not translated to any other place: but they which had a locall beeing, haue now no beeing at all, seeing they shall not haue any place or abode in that which is cured and made whole.
CHAP. 12.
Albeit all creatures, as they be natures, be made good by God; yet, because they be not immutably good, certain of them may bee corrupted. And that their corruption or vice, is nothing els, but a losse, or depriuation of that good which God did graft [Page 24] in them: insomuch, is wheresoeuer there is left no sparke of naturall goodnesse, there likewise is there abiding no corruption, neither is sin or vice predominant & solely remaining.
ALl natures therefore, because God their creator is absolutely good and perfect, bee also good. Howbeit, because they be not like as their maker is, absolutely and vnchangeably good; therefore may that good which is in them, be both decreased & increased. But that diminution of good, is that which is called euill: although notwithstāding, howsoeuer it bee diminished, something consequently remaineth and is abiding still, if nature be not vtterly extinguished, whereof it hath a beeing, and is nature still. For howsoeuer, and in what quantitie or measure soeuer nature is yet liuing, that good which is called nature, cā not be vtterly consumed, vnlesse [Page 25] nature her selfe be vtterly extinguished and consumed: & therefore is nature worthily commended. Further, if that be incorruptible, then without all question, is shee much more praise-worthy. Now, when it is corrupted, that corruption therof maketh it therefore euill, because it depriueth and spoileth it of all goodnesse whatsoeuer. For, if it bereaue it not of any good, it is not consequently obnoxious or hurtful: but it is hurtfull in depriuing it of that which is good. As long therefore, as nature is corrupted, so long is it possessed of a good, whereof it is againe dispossessed. By which reason, if there bee a dramme of good remaining, which cannot be cleane put out; then without all doubt is nature also incorruptible. And againe, if it be subiect to continuall corruption, there is also a permanent good, whereof that corruption hath a power to depriue it. Which naturall [Page 26] facultie, if that which is called euill, shall vtterly and wholy consume; by that reason, there shall bee no good at all abiding, because nature also is dead and extinguished. Corruption therefore cannot vtterly abolishe and consume that which is good, but by the consumption also of nature. All that which is called nature therefore, is good; beeing great and diuine, if it canot be polluted: and on the other side, little and weake, if it be subiect to infection: and yet can it not be absolutely denied to be good without note of folly and ignorance. Which thing, called nature, i [...]ut bee vtterly extinguished by corruption, neither can that corruption also haue any continuance, as hauing no being where no nature is left to harbour or entertaine the same.
CHAP. 13.
Two strange positions maintained contrary to the vulgar opinion: the one, that there can bee no euill said to be there, where there is not any good: and the other, that good is called euill; that is to say, one and the selfe same thing is both good and bad.
BY this agument, there is not any euill, if there be not any good. But good which is void of euill, is absolutely good. On the other side, in whom euill hath gotten a possession, in that person, good is either more or lesse polluted: neither can there bee by any means, any euill, where ther is no good at all. There is a great mysterie therefore herein: as wherein, because all nature, in as much as it is nature, is of it selfe good, it can haue none other meaning or construction, beeing said to be a nature that is [Page 28] polluted and euil, but that which is good, is also euill: and that cō uertibly it cannot be euill, which is not likewise good. Because all which is called by the name of nature, is good: neither should any thing become euill, if the thing it selfe which is euill, had not an essence, nature, or being. There can therefore bee none euill, if there be no good. Which assertion, though it may seeme absurd, yet the coherence of this argument, doth as it were without euasion, driue vs to this conclusion. And we must take heed, lest we stumble vpon that saying of the Prophet, where we reade, Woe be vnto them which say that good is euill, and that euill is good: who say that sweet is sower, and sower sweet: who call darkenesse light, and light darkenesse. But yet God doth say, that an euill man out of the treasure of his owne heart, doth bring forth euils. Now what is an euill man, but an euill nature, because mā is that which [Page 29] we call nature? And if man bee in some measure good, or a kind of good, because hee is nature; what other thing is an euil man, but an euill good? Howbeit, when wee separate and distinguish these two properties, wee doe also find, that he is not therfore euill, because he is a man: nor therefore good, because hee is sinfull: but good, in as much as he is a man and euill because he is a sinner. Whosoeuer therefore affirmeth, that man, as he is man is euill, or saith that that which is called good, is euil, he incurreth the sētece of the Prophet saying, Woe vnto thē which say that good is euill. For he doth depraue the work of God, which is mā; & cō mendeth the fault of man, which is sinne. For all nature, although it is vitious, is good, in as much as it is nature: & euill, in as much as it is polluted and corrupted.
CHAP. 14.
Good and euill, which be in themselues repugnant, may (contrary to the rules of Logicke) stand together, and be in one and the selfe same thing; yea and euill may spring out of that which is good.
WHerefore in these contraries which be called good and euill, that rule of Logicke faileth; affirming, that two cotraries cannot stand together in any one thing. For there is no firmament clowdy and cleere at one instant: no meat or drinke sweet and sower together: no mans body white and blacke in one & the selfe same place: no beauty & deformity in one face at once. Which thing is obserued in many and almost in all contraries, that they cannot be in any one thing together. Now, seeing no man doubteth that good & euill be contraries, so may they not [Page 31] onely be together; but also euils cannot simply be without good things, or but in things which be good: although on the contrary, things which be good may bee without euils. For a man, or an angel, may bee not vnrighteous, because vnrighteousnes cannot be in any but either in a man, or in an angel. And these two contraries be so combined, as if ther were not good, wherein euill might dwell, euill should haue no beeing at all. Because corruption should not haue any subiect, not onely where to abide, but also from whence it may spring, and haue a beginning, except there were something that might be corrupted. For, if good were not, neither should there be corruptiō, which is none other thing than a banishmēt of that which is good. Euils therfore take their roote frō goodnesses, and bee not at all but in things that be good; neither hath any nature of euil any other foudatiō [Page 32] For, if it should consist of it selfe, no doubt it should be good, as it is a nature; and beeing an vncorrupted nature, should becom either a notable good, or else could not possibly bee a nature subiect to corruption, except it were also good in some measure, and that good in like sort blemished with corruption.
CHAP. 15.
He doth meete with a double obiection: the one drawne from the words of Christ, the other from the obseruation of nature it selfe.
NOw, when we say, that euils doe spring originally from things that be good, let it not be taken to be repugnant to the saying of Christ, affirming, that a good tree cannot bring forth euill fruits: for, as it is truely said, a Grape cannot be gathered from thornes, because a grape cannot [Page 33] spring out of them; And so by the selfe same reason, as an euill tree cannot yield good fruits: no more can an euill wil or disposition, yield good workes. Howbeit, good ground may, as wee see, beare both grapes, and also thornes. In like maner, from the nature of man which is good, may spring both a will that is good, and a will that is badde. Neither hath that will, which is euill and vitious, any other roote originally, but from the good nature of an angell, or of a man. Which thing, Christ himselfe, in that place where he speaketh of a tree and fruits, most plainely sheweth. For, he saith, Either make the tree good, and the fruit thereof good; or make the tree had and the fruit bad. Giuing vs therby a sufficient caueat, or example, that euill fruits grow not of a good tree, nor good of an euil: and yet both these trees may grow in that ground, to which [...]e directed his speech.
CHAP. 16.
How farre forth the knowledge of naturall things is necessarie for vs, to the obtaining of true felicitie.
WHich matters standing thus as they doe although that verse of Vi [...]gill doth like vs very well, saying:
Yet doe we not, think it enough and sufficient for the attainment of felicitie, to know the causes of the wonderfull corporall motions of the world (namely, the motions of the planets, and the reuolutions of the celestiall globes and spheres) which causes lie hidden in the inscrutable bowels of nature namely,
With many other things of like nature; but rather we ought to search out the causes of good & euill: and that also, so farre-forth as it is in mans power and facultie in this life, beeing full of errors and miseries. For, we are to direct our course to that marke of felicity, where no miserie shal afflict vs, nor any error intrappe vs. For, if the causes of corporall motions were so needfull for our instruction, then ought there none to bee preferred before the reasons of the health of our own bodies. Wherein beeing ignorant our selues, seeing wee seeke vnto Physicians to knowe the same, who then doth not see a reason, how patiently to content himselfe with his owne blindenesse and ignorance in that, which to mortal creatures is vnseene, as touching the secrets of heauen and earth?
TOVCHING ERROR and lying. CHAP. 17.
Here he meeteth with with an obiection, teaching vs, that neither euery one which is ignorat in something, doth therefore erre: nor yet that euery error is damnable.
ALbeit, error therefore is with all diligēce to be eschewed, not onely in greater, but also in lesser matters; and that error also cannot bee without ignorance: yet doth it not follow [...], that hee should euermore erre, who is ignorant in some particular thing; but rather hee which thinketh hee vnderstandeth that, which (indeed) hee knoweth not. For, such a kinde of person alloweth that for veritie, which is false, being alwaies the propertie of error. Howbeit, the matter wherein [Page 37] euery one erreth, maketh all the difference. For, in one & the selfe same matter, both the man that vnderstandeth, is to be preferred before the ignorant person; and he that erreth not, before him that erreth, and that by the rule of reason. Againe, in diuers things (that is to say) wheras this man knoweth these things, another other things; and this man is seene in matters of greater vtilitie, and another in things of lesse vtilitie, or rather which be hurtfull; who will not in these differences, account him in better case, that knoweth thē not, than him that is skilfull therein? For there be some things, which were better vnknowen then knowen. Also to many it hath beene sometimes good to haue erred, and gone astray; howbeit in the way of their worldly iourneys, and not in the course of their life and cō uersation. For, it happened vnto [...]r selues, that wee were deceiued [Page 38] by a double way, whereby wee went not that way, where the armed forces of the Donatists lay in wait for vs to shut vp the passages. By which accident it fell out, that we came to the place whither wee trauailed, though wee went about out of the way: hauing cause to bee glad, and thanke full vnto God, in that we erred and went out of the right way, knowing the traines which were laied for vs. Who therefore will be afraid, to prefer such a wandring trauailer, before a theefe that neuer goeth out of his courses? For confirmation whereof, that forlorne louer is fained by that excellent Poet, to say,
How was her sight my bane, how did blinde error me mis-lead?
Because that error is good, which not onely hurteth not at all, but also is in some sort profitable. To set downe the truth therefore herein, for as much as error is nothing else, but to think that to be [Page 39] true, which is false; & that againe to be false, which is true; or to hold that for certaine, which is vncertaine: or on the contrary, to take that for vncertaine, which is certaine, whether it be false, or whether it be true: Which mistaking, beeing a great deformitie and blemish to the minde, how beautifull then and seemly may we account it to bee, when either in our assertion wee deale plainely and say, either yea, yea, or no, no, to any questiō propoū ded. In respect whereof, truely our life in this world wherin we liue, is most wretched, because error is oftētimes needfull in the course thereof, for the preseruation of the same. God forbid thē, that such should be the estate of that life to come, where onely truth is the life of the soule, and where neither any man doth deceiue, nor is deceiued. But, in this world, men both deceiue, & be deceiued; being the more [...]amentable, when as they rather [Page 40] beguile by lying, than be beguiled themselues by beleeuing lyars. Howbeit, our nature beeing indued with reason, doth by all meanes so eschewe the snare of deceipt, and as much as it may, shun error; that euen they which loue to deceiue others, will not themselues willingly bee deceiued. For, he which lyeth, will not perswade himselfe that hee erreth therein, but rather that hee seduceth him thereby who doth beleeue him. Neither doth that man erre in that matter, which he cloaketh with a lie, in case himselfe did vnderstand the truth: But he is deceiued in this, that he thinketh that hee woundeth not himselfe by lying; whereas euery sinne in it selfe is more hurtfull to the agent, than to the patient.
CHAP. 18.
Albeit it is not the part of an honest and godly man to lie; yet in lies, one is greater than another in respect of the minde and intention: and so also in respect of the matters about which we doe lie, one is more dangerous and pernicious than another.
BVt now out of this matter there riseth a most intricate and darke question, whereof we did write a great booke, at such time as we were necessarily inforced to answer, Whether [...] were the part of a iust man, to lie or dissemble at any time. Truely, I am of opinion, that any kind of lie is a sinne. Wherein, notwithstanding there is a great alteration of the case, in respect of the quality of the minde, and also of the causes moouing any man to lie. For, he doth not commit so great a sinne, which lieth in aduising [Page 42] or directing another mā, as he which lieth with an intent to doe hurt thereby. As for example, that mā doth not so much hurt, which setteth a trauailer into a wrong way by lying, as hee which corrupteth the way of mans life, by deceiuing him with vntruths. And againe, no man is to bee held a liar, who affirmeth a falshood, taking it for a trueth; because, in as much as in him is, he hath no meaning to deceiue, but is rather deceiued himselfe. Hee is not therefore to bee condemned for a liar, but to be censured either for temerity & rashnes, who inconsiderately beleeuing vntruthes, entertaineth thē for truthes: But rather on the cō trarie, that man, as much as in him is, doth he indeede, who affirmeth that to be true, which he thinketh in his conscience to be false. For, as touching his minde and inward motion; because his tongue declareth not that which his heart thinketh, hee saith not [Page 43] the trueth, although in examination, it fall out to be true which he affirmeth. Neither is he by any meanes to be freed from the guilt of a lie, which with his mouth ignorantly vttereth a truth, and yet wittingly lieth in his heart. Setting apart therefore things themselues, by occasion whereof, any thing is auouched, and onely setting before our eies the intention of the speaker, that man is better of the two, which through want of knowledge and capacitie, affirmeth an vntrueth, because hee taketh it for a veritie; than hee which contrary to his conscience, carrieth a minde to lie and deceiue, although indeede hee cannot truely iudge of that to be truth which hee affirmeth. For, the first of these 2. hath not one thing in his heart, and another in his mouth: But the second (no doubt) howsoeuer it bee false or true which hee saith, [Page 44] yet hath hee, notwithstanding, one thing shut vp in his breast, and another thing in his tongue, which euill is a propertie incident to the liar. And now to come to the consideration of things which be held and maintained, there is as great a difference in the matter wherein any man is deceiued, or doth lie: albeit, that to bee deceiued is a lesse euill than to lie, weighing therein, the intention of the inward man, yet is it much more tolerable, in matters out of the compasse of religion, to lie and dissemble, than to bee deceiued and misled in those things, without the beleefe and knowledge whereof, God cannot bee worshipped: as in many particularities it may more cleerely bee found out by him that will seeke after the truth. Which to demonstrate by some examples, let vs see what difference there is betweene him, who in lying, reporteth that a man is liuing, [Page 45] who is dead; and another, who beeing deceiued, beleeueth that Christ after many ages to come, shall suffer a second death. In which two things, is it not without all comparison, a lesser matter in that sort to be a liar, than in this sort to be deceiued? and it is a lesse euill, to induce any man to that error, than by any man to be induced into this.
CHAP. 19.
Although wee are diuersly deceiued and misled, in respect of the euent; yet is it alwaies an euill in it selfe, to be deceiued and misledd.
IN some particular matters therefore, wee are seduced to our great hurt; in certaine again, to our lesse hurt; in some also without any hurt at all; and in some againe, to our great good. As for example, that man is deceiued to his great hurt, which [Page 46] beleeueth not that which bringeth him to his saluation. Hee againe is seduced with little hu [...]t to himselfe, who entertaining error for trueth, falleth thereby into some worldly troubles; and yet bearing the same with faithfull patience, maketh good vse thereof: As for example, if any man by holding another man to be honest and iust, who indeed is a bad man, doth sustaine some hurt by him. Thirdly, hee which so farre-forth beleeueth an euill man to bee good, as that hee suffereth no hurt by him at all, is not thereby seduced to any hurt to himselfe, neither doeth that detestation of the Prophet fall vpon him, pronouncing a woe vnto those who affirme, that euill is good. For that saying is to bee vnderstood of the things wherein men do offend, or commit euill, and not of the persons themselues. And therefore, he which saith that adulterie is good, is rightly taxed by [Page 47] that saying of the Prophet: but he who pronounceth that man to be honest, whom he taketh to be chaste, not knowing him to be an adulterer, that man is deceiued, not in the true sense of that doctrine of things that bee good and euill, but is deceiued by the close carriage of men in their manners; calling him a good man, whom he thinketh to be indued with that which hee knoweth to be good, and yet affirming still, that an adulterous person is euill, and a continent person good: howbeit, saying that this man is good, not knowing that he is an adulterer, and that man to be euill, not knowing that hee is an honest liuer. Furthermore, if any man doe escape mischief by error, as it hapned to vs in our iorney which we formerly remembred, by that it may appear, that some good cō meth vnto a man by error. But whē I say that any man is deceiued, either without any hurt to [Page 48] himselfe, or else to his particular good, I doe not therein affirme, that error is no euill, or that it is a good after a sort: but I speake of that euill, whereinto a man falleth not; or of that good whervnto a man attaineth by erring, expressing what doth fall out, or not fall out vpon precedent error. For error, simply by it selfe, beeing either a great euill in a great matter, or a little euill in a little matter, is alwaies notwithstanding an euill. For, who but a man that is ignorant, will denie that it is an euill, to allowe of vntruths for truths, or adiudge truths to be vntruths, embracing incertainties for certainties, and certainties for incertainties? But, it is one thing to thinke a man to be good that is bad, whereof error is the occasion; and another thing, by this euill not to bee endammaged, or not to incurre another euill, although wee receiue no detriment by an euill man, who is deemed good. Also, [Page 49] it is one thing to thinke that to be the way, which is not the way: and another thing by this euill of ignorance, to get some good; as namely, to escape the conspiracies of euill persons.
CHAP. 20.
That euery kind of error is not sinne: neither because we often erre in some things, all assent in matters is to be abrogated and taken away, as the Academical Philosophers would haue it.
YEt can I not certainely set downe, whether it may bee called an error, when a man holdeth a good opinion of an euill man, not knowing what he is in manners and conuersation: or else when, in stead of those things which wee discerne by our corporall senses, the like are presented vnto vs, beeing either spiritually perceiued, as it were, with the body; or bodily perceiued, as it were in the spirit. [Page 50] Much like vnto that which the Apostle Peter beleeued to be sor indeed, when he thought he saw a sight, beeing suddainely deliuered out of prison and fetters by the angel: or in corporall things, when that which is hard, is accounted easic; or that sweet, which is sower: or that which is vnsauourie, to be pleasāt in smel: or else that it thundreth, when a chariot runneth: or when one man is taken for another, two beeing alike; which oftentimes happeneth in twins; whereupon the Poet affirmeth, that mistaking in such cases, is an acceptable error in Parents. And so whether many other things of like condition, be to be pronounced sinnes. This question, though it be most knottie and intangled, hauing troubled the heads of the subt [...]t Academiees, yet haue I vndertaken to vnfould it; that is to say, Whether a wife man ought to giue his approbatiō of any thing to [...], [...] he should allow [Page 51] of falshood for truth; seeing all things, as they do affirm, lie either hidden in the secrets of nature, or els be ambiguous & vncertaine. Whereupon I composed three Books, when I was first conuerted, to take away those stūbling blocks, which stood in the dore (as it were) to withstand me. Also the despaire of finding out the truth, was to be remooued, the same beeing fortified by their reasons & arguments. With thē therefore, all error is accounted sin: which they defend to be ineuitable, [...]nles euery mans particular approbation in any thing, be vtterly suspēded. For, they do hold that mā to be in error, whosoeuer assenteth vnto things vncertaine, affirming that nothing subiect vnto the eie of mā [...]s certain & infallible; because ther is no sensible difference betweene falshoode and truth in outward appearance; although sometimes, that falleth out to bee truth, which seemeth to bee the same, a positiō maintained with [Page 52] most impudent, though ingenious arguments. Howbeit, with vs in diuinitie, it is said, that the righteous man liueth by faith. But, if assent and approbation be taken away, faith also is destroyed. Because, without approbation or allowance, wee beleeue in nothing. And those inuisible things concerning our saluation, bee most true and certaine, though they be vnseene; which, if they be not beleeued, it is impossible to come to euerlasting life, which is not otherwise but eternall. I know not therefore, whether we may say as they say, who bee so farre from thinking that they shall liue for euer, as they know not whether they do liue while they be in this world: wherein they doe plead ignorance, although it bee a thing which they cannot but know. For, there is no man admitted in reason to say, that hee knoweth not whether hee liueth or not; because, if hee bee not a liuing [Page 53] creature, hee hath no sense or vnderstanding at all: because, not onely to know, but also not to know, be properties incident onely to the liuing. Howebeit, in denying that they doe liue, they would seeme to preuent error: when as in very deede, by that matter of error, they are cō uinced as by a consequence, that they beleeue hee cannot erre which liueth not. As therefore, it is not onely true, but also very certaine, that wee liue; so likewise bee many things true and very certaine, whereof for vs to giue allowance and approbation, God forbid but that it should bee rather accounted wisdom, than madnesse in vs.
CHAP. 21.
Although to erre, is not alwaies a sinne, yet is it a perpetuall effect and note of mans infirmity and wretchednes.
IN certaine things therefore, it is not materiall to saluation, whether they bee beleeued, or not; as whether they be belieued indeed, or reputed [...]o to be, or els be deemed false. In which things to be deceiued, that is to say, to mistake, or take one for another, is not to bee adiudged a sin: or if it be, it is the least & lightest sin. Finally, let it be of what quality soeuer, it is no part of that way which bringeth vs to God: which way is faith in Christ, working by loue and charitie. Out of this way were not those parents misled in that acceptable error, and mistaking of their twinnes. Neither did the Apostle Peter wander out of this path, when as, supposing [Page 55] he sawe a vision, he tooke one thing for another in such sort, as through the shadow of those bodies wherin he thought he was, he did not know the true bodies wherein he walked, vntil such time as the angel parted from him, by whom hee was se [...] at libertie, being a prisoner: Neither did Iacob the Patriarke wā der out of this way, in supposing that his son was s [...]aine by a wild beast, when as he was yet liuing. In these and such like falsities we be deceiued, without shipwrack of our [...]aith in God; and goe also amisse, althogh we leaue not the way which leadeth vs vnto him. Which errors, or mistakings, although they bee no sins, yet are they to bee accounted in the number of the euils of this life, which is so prone to vanity, as in this world vntruths bee entertained for trueths, trueths discarded for lies, and things vncertaine retained for certaine. For, although these things be [Page 54] set apart from that faith which bringeth vs to the true, vndoubted, and eternall felilicitie; yet be they not separated from that miserie wherein we liue, beeing in the flesh. For, we shall in no sort be deceiued, either in any sense of the mind or body, if we were once inuested in that perfect state of felicity.
CHAP. 22.
That euery lie is a sinne, yea euen that which is called an officious lie; that is to say, a lie made for, the safetie of another, albeit it is not so hainous as that lie which is made with an intent to doe hurt.
MOreouer, euery lie is therefore said to be a sinne, because euery man, not onely when himselfe knoweth what is true; but also, if at any time hee erre, and is deceiued as a man, ought to speake as he thinketh [Page 55] in his heart, whether it bee the truth indeed, or a reputed veritie, and yet not the same. For, euery one that lieth in any thing which his conscience telleth him to bee otherwise, that man speaketh with (a will to deceiue. Words therefore were deuised, not as meanes for men to beguile one another, but whereby they might open their thoughts each to other. To make therefore wordes the instruments of deceipt, beeing not ordained to that ende, is a sinne. Neither is any kinde of lie not to bee deemed a sinne, for that wee may thereby perhaps pleasure one another. For we may happily do good to some, by stealing from others: as in case the poore man, to whom that is openly giuen, which we haue stolne, [...]eele benefit thereby; and the rich man whom we haue priuily robbed, feeleth not the losse hee hath sustained. Let therefore no man hold, that such a theft is not a [Page 58] sinne. Wee may in like manner; by committing adulterie, make shewe of a good turne done vnto her, who beeing in case to die for loue, if a man doe not cōsent to her desire, howsoeuer shee may be purged by repentance, if shee happen afterwards to recouer and liue. Neither by that reason, shall any such sinne bee denied to bee adulterie. For, if chastitie doeth please vs in the strict obseruation thereof, what doeth then that word truth, I pray you imply, that chastitie should not be broken by fornication beeing done for the good of another; and that truth on the contrary, should bee violated by lying, in respect of any like sequel of profit to others? A lie therefore, cannot at any time deserue praise or allowance, although wee lie sometimes for other mens safetie. It is therefore a sinne, although a veniall sinne, beeing on the one side excusable by reason of our affection [Page 59] to doe good, & condemned on the other side, because it is fraudulent. For, it cannot be denied, but that men doe greatly further other mens profit and good who do not lie but for the preseruation of some other body. Howbeit, in that their actiō, their kindnes and affection, and not the fraude or deceipt vsed therein, is vnworthily commended in respect of the fact, or else is recompenced in this world: which, to bee remitted and pardoned, is sufficient and enough, although also it bee not made common, especially to the heirs of the new Testament; to whom it is said, Let yea, yea, & no, no, bee in your mouthes. For, whatsoeuer is beyond the limitation therof, proceedeth from the motion of euil. In respect of which euil, neuer ceasing to vndermine vs while wee liue in the flesh, the co-heires of Christ doe therefore vse this saying, Forgiue vs our trespasses.
OF THE CAVSES OF good and euill.
CHAP. 23.
The chiefe and onely cause of good is Gods goodnesse; defection or falling from God, beeing also the originall cause of euill.
THese matters therefore beeing thus handled, according to that brru [...]tie whereunto I am tied; forsomuch also, as the causes of good and euill are to bee vnderstood and learned, as also our selues so farre forth instructed touching the way it selfe, as may suffice to lead vs to that kingdome (where there is life without death, truth without error, and felicitie without interruption) we ought not to doubt, that the cause of good effects or things pertaining vnto vs, doth growe out of any other ground, than of the goodnesse of God; [Page 61] and that the reuolting will, first of angels, and afterwards of men, reiecting an immortall good, and imbracing the contrarie, was the originall cause of euill or sinne.
CHAP. 24.
There be foure secondarie causes of euill, namely, Ignorance, Concupiscence, Sorrow, and Pleasure.
THe first and originall euill which happeneth vnto man, beeing a reasonable creature, is, his priuation of good: Afterwards also, ignorance in the actions of this life did creepe in, whether man would or no; as also a concupiscence, or feruent desire of things hurtfull and pernicious, with whom as companions, be brought in priuily, error, and griefe or sorrow. Which two euils, after they be sensibly perceiued to hang ouer our [Page 62] heads, that motion of the minde which mooueth vs to shun thē is called feare. Moreouer, the mind after it hath obtained the things it earnestly desireth, although they bee hurtfull and friuolous; yet the same beeing voide of sense and vnderstanding therof, by reason of error wherewith it is blinded; or else beeing bewitched with a contagious delight and pleasure therein, it is carried as it were, this way, and that way, with a false conceit of ioy. From which fountaines (as it were) of corruption, not of fulnesse, but of enptinesse, all mans miserie and wretchednesse doth spring.
OF THE SINNE OF Adam.
CHAP. 25.
That the damnation, both of angels and men, because they sinned, was iust; howbeit their punishment not alike, or the selfe same. Also, what was the condition or state of man before he fell into sinne.
WHich nature notwithstanding, amidst his miseries, could not leese his desire to obtaine eternal life: Howbeit, these euils were generall, both to mē and angels, who were damned in respect of their malice, by the iustice of God. But man hath his peculiar punishment in the death of his body. For the Lord did threaten death vnto him, in case hee sinned. And God so induing him with free-will, as that yet hee would haue him subiect to his will, and [Page 64] kept in awe to fall for feare of destruction, did also place him in the blisse of Paradise, as it were in the shadow of life; from which he should haue beene aduanced to greater felicities, if hee had kept himselfe righteous.
CHAP. 26.
The sinne of the first man, and his punishment, fell not onely vpon Adam; but flowed also to all his posteritie. And so by one man, sinne came into the world.
HEreupon Adam, after he had sinned, beeing a banished man, did binde ouer vnto death and destruction, his whole posteritie and off-spring; whom by sinning hee did pollute in himselfe, as in the roote: insomuch, as whatsoeuer issue was begotten in the concupiscence of the flesh, (in which, a punishment of quality like to disobedience was inflicted) by Adam and his wife, [Page 65] who was the cause of his transgression, being ioyntly damned, should draw original sinne from them; by which also, they should be drawen by errors and many agonies, into those endlesse punishments, with the reuolting Angels, the corrupters of mankind, the possessors of that infernall place, and with their consorts & companions. Thus came sinne into the world by one mā, and death by sinne; and so it is conuaied into all mankinde, all hauing sinned in, and through one. For, the Apostle in that place, calleth the world, All mankinde.
CHAP. 27.
It was wrought by the onely and great mercy of God, that onely men, of sinnefull nature, should hope for reformation; that is to say, redemption: which hope is not, either in the angels that sinned, or in the diuels.
[Page 66] IT followeth therefore, that the whole masse and lump of mā kind, lay damned in sinnes, or rather wallowed therein, and ran head long from vices to vices: and beeing combined with the angels that sinned, receiued most condigne punishment for their wicked reuolting. Whatsoeuer therefore, the wicked doe wittingly commit in their blinde and vnbridled concupiscence, & whatsoeuer punishments they do outwardly suffer in the face of the world, against their wils, is to bee imputed to the iustice of Gods wrath; neither doeth the iustice of God cease to giue life and strong cō stitution to the wicked angels, who die if his diuine helpe bee withdrawen: And likewise, to giue forme and life vnto the [...]eedes of men, in what progenie or stocke soeuer, beeing either defiled or damned, fashioning the limbes and parts of the body betweene times, quickening the senses by degrees, [Page 67] and in their places, as they lie in the body, and giuing them inward nutriment. For, hee thought it better to drawe goodnesse out of euils, rather than not to tolerate any euills to be at all. And in case it had beene his will, not to haue had any reformation in man, to make him better (as it was in wicked angels, in whome there is no amendment) might it not very condignely haue comne to passe, that that nature which hee hath spurned vnder his feete by abusing the power or will hee had giuen him, the commandement of his Creator, and transgressed the same, (which he might very easily haue obserued) which hath blemished the image of his Creator, being in him, by a contemptuous turning away from the light thereof, which wickedly violated by the power of free-wil, the wholsom seruitude that hee should [Page 68] haue performed to his lawes, should vniuersally therefore bee forsaken of him, and sustaine an euerlasting punishment by due desert? Truely thus hee should haue done, if he had beene onely iust, and not mercifull also, and had not giuen more euident demonstration of his mercie, which he was no waies bound by promise, or duty to haue performed; especially, in the redemption of such as were vnworthy thereof.
OF THE FALL AND sinne of the Angels.
CHAP. 28.
The reuolting and wicked angels, did all of them sinne together & dwell together perpetually damned. But the good angels, and such as cleaned vnto God, doe inioy eternall felicitie.
CErtaine therefore of the angels, which left God by [Page 69] their sinfull pride, were throwen downe from the high habitation of heauen, to the vttermost darkenes of the ayre or element belowe; and the number of angels which remained, had their dwelling with God in euerlasting happinesse and holinesse. For, neither were the rest of the angels begotten of that one angell which fell and was damned, whereby originall sin did binde them, as it did mortall creatures in the chaines of guiltie posteritie, drawing the whole multitude into the punishments due to the offenders, But that one Angell who exalted himselfe with his associates impitie, and is therefore made a diuel, by that his pride and exaltation is cast downe with them; the rest which cleaued vnto God in godly obedience, receiuing a certaine light and knowledge, which the others had not, wherby they rested assured of their eternall and permanent estate.
CHAP. 29.
To supply the places of the Angels that fell, certaine are chosen by God, out of the number of mortall sinners vpon earth, to inioy euerlasting life and heauen.
IT pleased therefore the Creator of the whole world, and moderator thereof, Almighty God; that, because the whole company of the angels did not sinne by forsaking God, that the number of them which perished, should remaine in euerlasting destruction: And that the number of them which stood firmely vnto God, should dwell in securitie of their most certaine, knowen, and euerlasting felicitie: and that the other reasonable creature, which was man, because hee was generally in the state of perdition [Page 71] by reason of sinnes and punishments, as well originall, as personall, by that part of mankinde which was restored, that which the fall of the diuell had diminished from the societie of angels, might be supplied againe. For, so it was promised to the Saints at their resurrection, that they should be equals with the angels of God. That heauenly Hierusalem therefore, beeing our mother, and Gods citie, shal not be destitute of the full number of [...] citizens, but rather shall be more populous in her kingdome. For, we knowe not either the number of holy men, or of these fowle fiendes that fell; in whose places, the succeeding sone of the Church, that holy mother, who seemed to be barren vpon carth, shall haue their perpetuall habitations, in that peace and tranquillitie, from whence they fell; and that without either terme, or limitation of time. [Page 72] But the number of those citizens, which either now is, or hereafter shall bee, is inwardly seene to their maker and workman; who calleth those which yet are not, as wel as those which now bee: disposing of all things in measure, number, and weight.
OF MANS FREE-will.
CHAP. 30.
That sinnefull men cannot be redeemed nor saued, other by the [...] of their owne works, or on the free-with of their owne minde.
BVt may that part of mankind to whom God hath promised freedome & fruition of his kingdome, be redeemed by the merits of their own workes. God forbid. For what good can a reprobate worke vnto himselfe, except he be deliuered from the [Page 73] state of perdition? Can his free-will performe that worke? God also forbid that. For, man abusing the libertie of his free-will, lost both himselfe, and the benefit of his free-will. For, euen as he which killeth himselfe, doth that facte while he is in life, but is no more a liuing creature after hee hath murdered himselfe, wanting power to reuiue himselfe after hee is slaine, euen so, when man did sinne in his free-will, he lost the same after sinne had got the victorie. For, if any man be subdued, he is a vassaile and slaue to him that vanquisheth him. This saying is out of Peter the Apostle: which, seeing it is true, what other libertie (I pray you) hath such a bondslaue, except it be to take his pleasure in sinning? For, hee is a dutifull seruant, which willingly doth his masters will. By which reason, hee hath free libertie and scope to sinne, that is the seruant of sinne. Whereupon also [Page 74] it followeth, that no man shall haue freedome to doe well, except he be freed from sinne, and become the seruant of righteousnes. For, to reioyce in wel doing is true freedome; as also to obey the commandement of God, is godly [...]eruitude. Which libertie to doe well, how can it be in man, that is a slaue, & solde to [...]? except he be redeemed by him, whose saying i [...] is; If the sonne shall make you free, then shal yee be free indeede. Which thing, before it beginne to be in man, how may any creature boast of free-will in any good action, [...]ch hath not ye [...] a libertie giuen him to doe well? except a man, being puffed vp with vaine pride, will arrogate that vnto himselfe, which the Apostle forbiddeth; saying, By grace are yee saued through faith.
CHAP. 31.
That we [...]e not s [...]ued by the merit or worthinesse of our owne faith.
ANd [...] not men so farre-forth arrogate this faith vnto themselues, as they will not knowe that it is giuen of God: according to the saying of the same Apostle in another place, who confesseth that himselfe obtained the mercy of God to make him beleeue: who addeth further in that place, saying, And that also, not of your selues, but it is the gift of God; not of works, lest any man should boast of himselfe. And lest there should bee deemed any defect of good workes in the faithfull, hee saith againe; For wee are his workemanship created in Christ Iesus vnto good workes, which God hath ordained that wee should walke in. Then are wee therefore [Page 76] truely made free, when as God hath made vs anewe; that is to say, doeth fashion, or alter, and create vs againe, not as wee are men, which is already done; but that we may become good men, which now hee accomplisheth by his grace: that wee may bee made a new creature in Christ Iesus, according as it is said by Dauid, Create in me, O Lord, a new heart. For, God had already created his heart, as much as pertaineth to the naturall perfection of the heart of man.
CHAP. 32.
That wee are not in any part or sort, the cause of our own saluation, and of that will which is in vs to doe wel; but that the same only and solely consisteth of the mercy of God.
NOw, lest any man should boast of that liberty or freedome of his own will, albeit he will not brag of works, as thogh merit were deriued from free-will, and that the libertie or facultie to doe well were to be ascribed therevnto, as a rewarde due vnto the same: Let him listē vnto the same Preacher of grace, saying, For it is God which worketh in you both the will and the deed, euen of his good pleasure. And in another place, So then it is not in him that willeth, nor in him that runneth, but in God that sheweth mercy. Whereby it appeareth without all doubt, that [Page 78] although a man be of that ripenesse of yeares, as his own reason may direct him; yet can hee not belieue, hope, or loue, except he wil himselfe: nor yet come to the crowne of that high calling of God, except hee runne by his owne will. How is it therefore said, Not in him that willeth, nor in him that runneth, but in God that sheweth mercie; but because that the will it selfe, as it is formerly written, is prepared by God or else perhaps that this saying, Not in him that will [...], nor in him that runneth, is so written, because it consisteth of both; that is to say, of the will of man, and of the mercy of God: to the ende, that we may so vnderstand that saying of Not of him that willeth, nor of him that runneth, but in God that sheweth mercy; as thogh he said, The will of man is not sufficient of it selfe, and alone, if also Gods mercy doe not accō pany it, & that therfore the mercie [Page 79] of God by it selfe, and alone, doth not suffice, if also mans will goe not with it. By which reasō, if it be truly said, that it is not in him that willeth, but in God that sheweth mercy, because the wil of man doth not simply and alone accomplish that worke; why is it not of the contrary truely inferred, that it is not in God that sheweth mercy, but in mā that willeth; because Gods mercy doeth not solely performe that action? Furthermore, if no Christiā dare affirme, that it is not in God that sheweth mercy, but in man that willeth, lest hee should most plainly gainesay the Apostle; it followeth thē, that we take this his saying, (Viz. That it is not in him that willeth, nor in him that runneth, but in God that sheweth mercy) to be true, in as much as the whole work is to be attributed vnto God, who both prepareth that good will which is in man, as standing in neede of his assistance; and afterwards also helpeth the same, beeing so [Page 80] prepared. For, the good will, or will to doe good in man, goeth before many of Gods gifts, but it is not precedent to all. And when it followeth & commeth after Gods gifts, yet is it a companion amongst them. For it is both waies read in holy scripture; viz. Both his mercy shall goe before me, & also his mercy shall follow me. It preuenteth or goeth before him that is backward, to make him willing; and followeth him that is forward and willing, lest his will become frustrate. For why are we admonished to pray for our enemies, beeing of themselues vnwilling to liue vertuously, but onely that God would worke a will in thē to doe well? Wherefore also, are we willed to ask at Gods hands, to the end we may obtaine, but that our petition may bee performed by him, to whom we are petitioners? By whom also it is wrought, that we will or desire that which wee pray for. We [Page 81] pray therefore for our enemies, that Gods mercy may preuent and goe before them, as it hath done before vs. We pray also for our selues, that his mercy may attend vpon vs.
OF CHRIST THE MEdiator.
CHAP. 33.
That Christ is our Mediator & peace-maker with God, because he maketh him our friend by the oblation of that sole sacrifice, which is himselfe.
MAnkinde therefore was detained in the state of iust damnation, and all were the children of wrath; of which wrath it is written, Because all our daies are in declination, and we our selues are fallen into thy displeasure, our yeares are folded vp as a Spiders webbe. Of which wrath, Io [...] also saith, For man [Page 82] which is borne of woman, is short of life, and his daies full of sorrow. Of which wrath also, our Lord Iesus saith, He that beleeueth in the sonne, he shall inioy euerlasting life, but he which doth not beleeue in him, is not in the state of saluation, but Gods wrath and indignation abideth vpon him. Hee saieth not, It shall come vpon him; but, it abideth vpō him. With this euery mortall creature is borne. Whereupon the Apostle saith, For wee were also by nature the children of Gods wrath, euen as others were. Seeing therefore, all mortall creatures were by originall sinne in this displeasure of God, the same lying so much the more heauily vpon vs, by how much our own sins, added therunto, did also aggrauate the same by their greatnesse and aboundance; a mediator in this case was behoouefull and necessarie, that is to say, a reconciler, who pacified Gods wrath, by the oblation of that sole sacrifice, [Page 83] whereof all the sacrifices of the Law and Prophets were but shadows. Wherupon the Apostle saith; For, if when wee were enemies, we were recōciled to God by the death of his son, much more now beeing reconciled, shall himself by his blood-shedding be a protection vnto vs against his wrath and indignation. For, when God is angry, the perturbation which is in him, is not such as is in the minde of a man when hee is offended; But the word being borrowed from the passion which is in mortall creatures, Gods reuēge which of it self is neuer but iust, putteth on the appellatiō of anger or wrath. Inasmuch therefore, as we are reconciled vnto God by a Mediatour, receiuing the holy Ghost, whereby we are made friēds of foEs (for that how many soeuer be sanctified by the spirit of God, become the sonns of God) this recōciliatiō cōmeth of the meere mercy of God, thorough Iesus Christ our Lord.
CHAP. 34.
That Christ (who is the word of God) to the end he might be our mediator & peace-maker with God, did take flesh and was incarnate of the virgin, Marie.
OF which Mediator, to speak in that ample manner, as the matter it selfe doeth deserue, would aske a long discourse, & yet could not worthily bee expressed by the pen of any man. For, who could with fit words set forth this onely thing, namely, that the word was made flesh and dwelled in vs, to the ende we should beleeue in the onely sonne of God the father, beeing omnipotent, borne of the holy Ghost, and the virgin Marie? and that the word was so made flesh, as, although the flesh was begotten by his diuinitie or deitie, yet was there not any mutation or change of his diuinitie or [Page 85] deitie into the flesh. Moreouer, in this place we are to take this word Caro, which is flesh, to bee homo, that is, man; the speech figuratiuely signifying the whole, by the part: which, for example, this saying doeth demonstrate; namely, Because by the workes of the lawe, all flesh, that is to say, euery man, shall not be saued. For, we may lawfully say, that in this susception, or incarnation, there was no defect in the humane nature: the same nature beeing yet voide of all sinnefull copulation, & not such as is begotten betweene man and woman in carnall concupiscence, wrapping vs in the bond of sinne, the staine of which originall guilt is washed away by regeneration; but such as was fit to bee borne of a virgin, beeing a thing conceiued in the faith, & not in the lust or sinnefull appetite of the mother. For, if in the birth of him that was borne, her integritie had beene blemished, then [Page 86] should he not haue beene borne of a pure virgin: and the whole Church should also vntruly confesse (which God forbid) that hee was borne of a virgin: which Church, following the example of Christs mother, doth daiely bring forth members of that mysticall body, and yet notwithstanding is a virgin still. Read (if you list) my Letters touching the virginity of Saint Mary, writtē to that renowmed man Volusianus, of whome I doe here make mention with all reuerence and loue.
CHAP. 35.
That Christ, who consisteth of two natures, namely diuine and humane, is notwithstanding but one in subsistence.
CHrist Iesus therefore, the son of God, is both God and man. God before all worlds, and man in this age or world wherin we liue. God, because hee is the word, (for God was the word) and man; because, to make an vnitie of the person, a reasonable soule and the flesh were adioyned to the word. Wherfore, as he is God, he and the father be one: and, as he is man, the father greater than he. For, beeing the onely sonne of God, and that not of grace, but by nature, to the end therefore, that he might be replete with grace, he is also made the sonne of man; and the selfe same hee, beeing both of both, is yet but one Christ, [Page 88] because, when he was in the figure of his deitie, hee thought it to be no robberie vnto God, for that it was his naturall essence, which was to bee equall with God the father. But hee afterwards debased himselfe, taking vpon him the habite of a seruant, and yet not leesing or diminishing the habite of his godhead. By reason whereof, both he became an inferiour, and remained also an equall with God the father; beeing yet but one, though, as is before affirmed, of two natures. Howbeit, one in respect of the worde, whereby is meant his godhead, and another in respect of his manhood. For, in respect of the word, or his deitie, hee is equall with his father; and in respect of his manhood, inferior to the father. The onely sonne of God, and yet also the sonne of man: the onely sonne of man, and yet the same also the sonne of God: beeing not two sonnes vnto God, as he [Page 89] is God and man, but the sole &c onely sonne of God, our Lord and Sauiour Iesus Christ, beeing God without all beginning, and man with a beginning.
CHAP. 36.
It was not vpon any merit of mā, no not of the manhood which was in Christ himselfe, that he was made man.
THe mercy of God, in this Chapter, is by it selfe most highly and euidently extolled. For, what deserued the humane nature which was in the man Christ, that it should be specially chosen to bee vnited in the person of the onely begotten sonne of God? What will to doe well, what deuotion or zeale to any good intent, or what precedencie of good works whereby this man deserued to be vnited to the person of God? And, was he first a man, and this singular benefit ordained for him, [Page 90] that hee should of himselfe tie God vnto him by some speciall desert? For, from the time that hee was made man by the assumption of the flesh, he began to be none other thing, than the onely sonne of God; and that also in respect of the Godhead, which was the worde, by the assumption whereof he was made flesh; that is to say, man as well as he was God: that euen as euery man is but one in person, though hee consist of two parts, that is to say, the reasonable soule, and the flesh: so was Christ but one person, beeing both the worde, and also man. To what other ende then was this so great glory, freely (no doubt) bestowed vpon mākind, without any merits precedent▪ but onely to giue euident demonstration and testimony of Gods great and only mercy in this vnion, to such as looke into the same truely, and with good consideration: that all mortall [Page 91] creatures may vnderstand, they be iustified from their sins, by the same mercy & fauour, by which it was wrought and came to passe, that the man Christ could not bee polluted with sinne. In which manner, the angell saluted his mother, when hee brought her tidings of this birth which followed; saying. Haile, full of grace. And a little after he saith, Thou hast found fauour in Gods sight. Which two sayings, of beeing filled with grace, and finding fauour in Gods sight, doe import, that she should not only become the mother of him that was her Lord and Sauiour, but also of the Lord and Sauiour of all mankinde. And of Christ himselfe, Iohn the Euangelist saith, And the worde was made flesh, and dwelled in vs: and we sawe, said he, his glory, beeing the glory of the only begottē of his father, full of grace & verity. Wherin it is to be obserued, that where hee saith, that the word [Page 92] was made flesh, that was to say, full of grace. And wher he saith, the glory of the onely begotten of the Father; that is to say, fulnesse of veritie or truth. For truth it was, that he was the only sonne of God, not by grace, but by nature. And, of meere fauour and grace hee tooke vpon him the manhood, and that in such an vnitie or coniunction of the person, as he himselfe also became the sonne of man.
TOVCHING CHRISTS Incarnation. CHAP. 37.
CHAP. 37.
Now, by the manner of his conception, wee are to vnderstand, that the word did through grace onely, and not through any merit of his humanitie, assume and put vpon him the body of man, vniting the same vnto him.
[Page 93] NOw therfore, the selfe same Iesus Christ, the onely begotten sonne of God, that is to say, our onely Lord, was borne of the holy Ghost, and the virgin Marie. And on the other side, the holy Ghost is of the gift of God; which gift also, is equall with the giuer. By which reason, the holy Ghost is God, not inferior either to the father, or to the sonne. Whereupon it is to be inferred, that seeing the birth of Christ touching his man-kinde, is to be imputed to the influence of the holy ghost, what other thing is demonstrated therin, than the meere grace of God? For, when the virgin demanded of the Angel, how it should come to passe which hee told her, because shee did not carnally knowe any man? the Angel answered, The holy ghost shall replenish thee, and the power of the highest shall ouershadowe thee: and therefore that holy one which shall be borne of thee, shall [Page 94] be called the sonne of God. And, whereas Ioseph would haue put her away, accounting her to bee an adulteresse, because he knew shee was not with child by him, hee receiued this answer from the angell, Bee not afraid to retaine Marie as thy wife still: for, that which is borne or conceiued in her (that is to say, that which thou suspectest to bee begotten by another body) is of the holy Ghost.
CHAP. 38.
That Christ is neither the sonne of the holy Ghost, no yet begotten or conceiued by him, as by a naturall father.
ARe wee yet therefore to affirme, that the holy Ghost is father vnto Christ, as he is man, as namely, that God the father begot the word, and the holy Ghost his humanity; of which substances, Christ beeing vnited & made one, is by that reasō on the one side, the son of the father, [Page 95] in that he is the word, and on the other side, the sonne of the holy Ghost, as he is man; as though the holy Ghost, as it were his father, did beget him of the virgin his mother? Who dare be so bold, as to auouch this? neither is it needful by argument or disputation to declare, what other absurdities doe followe hereof; seeing this one assertion is so absurd in it selfe, as the eares of the faithfull cannot indure to heare it. Therefore, as it is in the Creed, our Lord Iesus Christ beeing God of God, and man begottē of Mary the virgin and the holy Ghost, consisting of either substance, that is to say, both diuine and humane, is notwithstanding, the onely begotten son of God the father, from whome the holy. Ghost doth proceed. How then doe we say that Christ was borne of the H. ghost, if the holy Ghost did not beget him? or is it so said, because he made him? The reason is, because as Iesus [Page 96] Christ is God, all things were of his creation; but, as hee was man, he himselfe was created & made, according to the saying of the Apostle, For, he was made of the seed of Dauid according to the flesh. But, seeing the whole Trinitie did create and make that creature, which the virgin did conceiue and bring forth, tho appertaining and adioyned to the person of the sonne (for the workes of the Trinitie be inseparable) why is the holy ghost onely named in the making of this creature? Is it because, whē one of these three bee named in any one worke, that the whole Trinitie is assistant in that work? It is euen so, and may be made plaine vnto vs by example or demonstration. Howbeit, wee must no [...] any longer stand vpon this point. For, it remaineth, that wee declare how it is said, that he was borne of the holy Ghost, beeing no way the sonne of one same holy Ghost. For, no more [Page 97] may the world, without impietie, be called the sonne of God, because God made the same; neither else, that it was borne of him: but rather, wee may rightly say, that it was made, or created, or builded, or ordained by him; or vse wordes of the like sense. Seeing therefore wee doe confesse, that hee was borne of the holy Ghost, and the virgin Marie, it is a matter of great difficultie to discusse, how he should not bee the sonne of the holy Ghost, but the sonne of the virgin Mary; notwithstanding, that hee was begotten both of the one, and of the other. Without all doubt he was not borne of him, as of a father, though hee were so of her, as of a mother.
CHAP. 39.
Not euery thing that is said to be borne of any thing, may properly be called the sonne of that it is said to be borne of.
IT is not therefore to be granted, that whatsoeuer is borne of any thing, it should straightway bee called the sonne of the selfe same thing. For, to omit other instances, the begetting of a sonne by a man, is after one manner, and the growing of the haire of a mans head, the breeding of a lowse, and of a worme in mans body, is after another sort; not any of which kinds is to be tearmed a sonne. Therfore, to speak no more of these (because it is vnseemly to compare them with a thing of so diuine a nature) they verely, which be born of water, and the holy Ghost, no man can properly call them the sonnes of the water, but be truely [Page 99] called the sonns of God, & of the Church their mother. In like manner therefore is Christ, beeing begotten of the holy Ghost, the sonne of God the father, and not of the holy Ghost. For that also, which we haue spoken touching the haire of the head, and the rest, maketh onely for this purpose, to let vs to vnderstand, that not euery thing begotten of any mās body, may consequētly bee called the sonne of him, of whom hee is so borne, no more than it followeth, that all they which be called the sons of any person, must therefore of necessitie be begottē of the same person, whose sonns they be called; such as be they which be adopted sonnes. Againe, some be called the sons of Gehenna, or hell, not because hell was their father, or begot them; but because they be prepared for that place: Much like to them which be called the sons of Gods kingdome, because they are prepared for the same.
CHAP. 40.
In that Christ is said to be borne of the holy Ghost, is meant, that man in like manner, by the meere grace of God (which is called the holy Ghost) and the word of God, is partaker of the diuine nature, and vnited or ingrafted into the person of Christ.
SEing therefore, something may bee borne of any creature, and yet not so, as it needs must bee his sonne: Neither on the other side, euery one which is called a sonne, must necessarily be the naturall childe of that person, whose sonne hee is called; Then, without all doubt, this maner of generation, wherby Christ was borne of the holy Ghost, not as it were his sonne, and yet as it were the sonne of the virgin Mary, doth couertly conuaie into vs the grace of [Page 101] God, whereby man, without any workes or merits precedent, in his first conception or generation, whereby he had his beeing, is so vnited to the word, and the diuine nature, in the vnitie of the person of Christ, as that consequently one and the same creature should be the sonne of God, which was the sonne of man; and likewise the sonne of man, beeing Gods childe. By which incarnation or assumption of humane nature in Christ, the grace of God should be after a sort naturall to that man which was the childe of God, the same being incapable of sinne: which grace, was in that regard to bee expressed vnder the name or title of the holy Ghost; Because he is so properly God, that also hee may bee called the gift of God. Whereof to speake sufficiently, were too tedious in discourse.
TOVCHING REGEneration, and the parts thereof.
CHAP. 41.
That Christ was without original sinne, and that he was that sacrifice for our sinnes, by the which wee were reconciled to God.
HEe therefore, beeing not ingendred or conceiued by any pleasure of carnall concupiscence, (and therefore not infected with any originall sinne) & also by the grace of God beeing, in respect of the vnitie of his person, by a wonderfull and vnspeakable meanes annexed and conioyned to the worde, which was the onely begotten sonne of God, not by grace, but by nature (and therefore no actuall sinner himselfe) yet was hee notwithstanding, in respect of the [Page 103] similitude of sinfull flesh wherin he came, called a sinner, or sin, beeing to become a sacrifice for satisfaction of sinnes: Which sacrifice or oblation he truely became, whereof other sacrifices, performed in the old law, were but shadowes. Hereupon, after the Apostle had said, Let vs beg reconciliation or attonement with God, for his Christs sake; he forth-with addeth this, affirming, That God, for our sakes, made him to become sinne, who was of himselfe blamelesse, and without sin, that through him we should be righteous in Gods sight. He saith not, as it is reade in certaine vitious books, He that knew no sinne, becam sinful for our sakes; as thogh Christ in regard of vs, should commit sin: But he saith, That man which knew no sinne, which was Christ, was made sin by God, to whome wee were to be reconciled: that is to say, was made an oblation or sacrifice for sinnes, wherby that attonement [Page 104] should be wrought. He therfore was made a sinner, that wee might be righteous. Yet is hee not our righteousnes, but Gods: neither 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 resemblāce 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;
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 [Page 109] 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 [Page 110] 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 thā 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 a [...] neerest in the new Testamēt: [Page 112] 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 [...]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 repentāce, whereof we haue visible examples after baptisme. By which reason recreation was ordained for none other coūsel, 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 [Page 113] 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 childrē 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 questiō, & that not without cause, whether the childe that is borne, shall be guiltie both of actuall and originall sinnes of all his ancestors, whereby euery one, the later he is borne, the greater sinner hee shall be borne? or, whether God doth therefore threaten posteritie with reuenge for the sinnes of their parents, vnto the third and fourth generation, because hee doeth not extend his wrath [Page 115] any further vpon the children for their fathers faults), staying his proceedings therein by his owne mercy lost they vpon whom the benefit or grace of regeneration is not bestowed, should bee pressed downe with too heauie a burthen in their euerlasting damnation, if or necessitie they should be capable, euen from their cradle, or their forefathers sinnes originally, and punishable also for the same: or whether any other conclusion [...] so great controuersie, vpon [...]ector [...] and conference of holy scriptures, may be found out, or not found out, [...] not rashly giue my definitiue sentence, or resolute opinion therein.
CHAP. 48.
Originall sinne is by Christ onely abolished.
HOwbeit that one sin, which beeing [...]ainous in respect of the place and state of so great felicitie wherein it was committed, as that in offence of one man originally; and (as I may say radically, all mankinde was in the state of damnation, is not satisfied nor [...], but onely by the mediator of God and man, Christ Iesus, who onely was o [...] to be borne, as that he had an neede of regeneration or new birth.
TOVCHING THE baptizing of Iohn Baptist.
CHAP. 49.
That Iohns baptisme did not wash away sins, but was onely a preparatiue to Christs baptisme: & why Christ would bee baptized by Iohn.
THey were not therefore regenerate, who were baptized by Iohns baptisme, wherein [...]e himselfe was also baptized: But, they which receiued baptisme at his hands, were prepared by his fore-running ministry, it were, who said, Prepare the way of the Lord, to him onely, by whom onely they bee regenerate. For, his baptisme was not in water onely, as Iohns was, but also in the holy Ghost; that by the same holy Ghost, euery one might be regenerated [Page 118] which beleeued in Christ; of which holy Ghost, Christ being borne, needed no regeneration. Whereupon, the speech of God the Father vsed vnto him that was baptised, thou art my sonne, this day haue I begotten thee, doth not only point at that particular day wherein he was baptised, but hath relation also to the time of his immutable eternitie, thereby to giue demonstration that the man Christ appertained to the person of the onely begotten sonne. For, whereas that day, neither taketh his beginning from the end of yesterday, nor endeth at the beginning of to morrow, it is therefore alwaies to day. Hee would therefore be baptized by Iohn in the water, not because any iniquitie that was in him should be therby washed away; but that his humility might [...]. So therefore [...] to passe, that baptism [...] [...] him that [Page 119] needed washing, no more then death found any cause in him worthy punishment: that the diuell beeing oppressed &c. vanquished by the veritie of his righteousnes, and not by the force of his power (because hee had most vniustly slaine him, without any desert of sinne) hee might iustly lose the interest & possession, which he had of those which he held as prisoners, for the debt of sinne. Hee therefore was partaker of both, (that is to say, of baptisme & of death) and that cruely, in regard of Gods fauourable decree, or disposition, it should be so, and not vpon any vrgent cause to bee pittl [...]d; but other vpon his pittifull will and disposition to vndergoe the same, that que mā might free the worlde of sinne, euen as one mā brought sinne into the world; that is to say, vpon all mankinde.
TOVCHING THE death, crucifying, resurrection, and ascension of Christ: is also of the fruit following all these. CHAP. 50.
By Christ, not onely originall sin is abolished, but also all other sinnes forgiuen.
ONely this beeing the difference, that one man had brought one sinne vpon the [...], and this one man hath taken away, not onely that one sinne, but also all other sinnes which he found added thereunto. Wherupon the Apostle faith, The hurt done by one hauing sinnes, is not comparable with the benefit [...] [...] which came by one. For, one sinne pulled vpon vs the iustice of God to our condemnation; but his grace or fauour [Page 121] Iustifieth vs from many sinnes; Because, verely, that one sinne wherewith wee bee originally stained, although, it bee [...] and but one, maketh euery one subiect to damnation; and the grace or mercy of God, on the other side, iustifieth a man from many sinnes, who besides that one, whereof generally and originally hee is Partaker with all mankinde, hath manifoldly sinned by his owne transgression.
CHAP. 51.
All in Adam were damned: but all [...] Christ, be fraud from this damnation.
HOwbeit, inasmuch as a little after he saith, As [...] mans transgression [...] the condem [...] [...] of all [...] the righteousnesse of one man was wrought the [...]stificatione of all, It doth plainly declare, that there were none [Page 122] of Adam [...], but sonnes of damnation: and none on the other side deliuered from damnation except he were borne againe with Christ.
CHAP. 52.
That baptisme beeing in or the similitude both of Christ death, and his resurrection, doth euidently declare, that all which be baptized, as well infants, as they which bee at mans esate, doe die to sinne in Christ, and in him also doe rise againe to newnesse and holinesse of life.
AFter he had said as much as he thought sufficient for his Epistle, touching the punishment brought vpon vs by one man, and the fauour by another, he doth consequently commād vnto vs the wonderful mysterie or holy baptisme therby to make vs kn [...]w, that baptisme in Christ is none other thing, than a similitude [Page 123] of Christs death, and on the other side, that the death of Christ, is nothing else but a resemblance of the remission of sinne, that, as he died indeed, so are our sinnes truely forgiuen: & as his resurrection was certaine, so is our iùstification. For hee saith, What therefore shall we say? shall we remaine in sin that grace may abound? For he had said before, where sinne did abound grace did super abound. Whereupon hee propounded vnto himselfe this question, Whether in respect of the aboundance of grace to bee expected; we are to abide in sinne Whereunto he answereth, God forbid. And hee laieth downe a reason, saying, If wee be dead to sinne, howe shall we liue therein? Afterwardes, to shewe that we were dead to sinne, he saith, Doe yee not knowe the same, in as much as: all wee which bee baptized in Christ Iesu, [...] baptized in his death? One of which text, if wee bee taught, that wee [Page 124] are dead vnto sin, because we are baptized in Christs death; then vndoubtedly bee infants dead vnto sinne, which be baptized in Christ, because they be baptized in his death. For, it is spoken without exception of any, Whosoeuer therefore wee be which bee baptized in Christ, wee are baptized in his death. For, to what sinne doe infants die by regeneration, but to that which they conceiued in their birth and generation? By which reason, that which followeth doeth belong also vnto infants, where it is said, Wee are buried with him by baptisme, into his death, that [...] Christ chose from the dead by the glory of the f [...]n, so wee should walke in newnesse of [...]. For, if we be fellow plants in the resemblance of his death, euen so should we bee in the like cale of his resurrection; beeing assured thereof, because the old man in [...] with Christ, that the bo [...] sinne might be [Page 125] extinguished, whereby wee might bee no longer the set [...]ts of sinne. For, hee that dead, is iustified from sinne, or [...] no sinne. And, in case wee [...] with Christ, we beleeue we [...] also liue with him; beeing assulred thereof, because, Christ, rising from death, doeth not now die for euer, and that death also had no further power ouer him. For, in that he died to sinne, hee died but once; and in that he liueth, hee liueth vnto God. In like manner, thinke you that you are dead to sinne, and yet liuing to God in Christ Iesus. Out of this doctrine he began to proue that wee ought not to persist in sinne, that grace might abound, saying, If wee bee dead to sinne, how shall we liue in it? And to shew that we are dead to sinne, he addeth, saying, Doe yee not know, that whosoeuer we be which be baptized in Christ Iesu, we be baptized in his death? He therefore concluded that place as hee [Page 126] began: for in such sord he specifieth the death of Christ, that he pronounceth Christ died vnto sinne. And to what other sinne did he [...], but to sinne of the flesh, wherein [...] as no sinne, but a similitude onely or [...] and therfore he calleth it by the name of sinne? Hee saith therefore vnto those which be baptized in Christ death (wherein not onely men, but also infants me baptized) for also we yowe that is to son, [...], Christ; so [...] also to thinke, than yee art dead vnto sinne, liuing also vnto God in Christ Iesu.
CHAP. 53.
That the crucifying of Christ, his buriall, resurrection, ascension into heauen, and sitting at the right hand of his father, doe demonstrate what the life of a Christian ought to bee in this world.
WHat soeuer therefore was actually performed in the crucifying of Christ, in his buriall, resurrection the third day, ascension into heauen, and sitting at the right hand of his father, was done to that ende, that the life of a Christian, acted vpon this terrestriall stage, should resemble these actions of Christ, which were not mystically performed, onely by relation, but actually indeede suffered. For, as touching his crosse, it is saide to those which will follow him therein, They which be Christs, haue crucified their flesh with their sins & concupiscences. [Page 128] And, as touching his buriall it is said, Wee are also buried with Christ, by Baptisme, into his death. Also, concerning his resurrection, That, as Christ did rise againe from the dead by the glory of his father, euen so wee should liue in newenesse of life. And, as touching his ascension into heauen, and sitting at the right hand of his father, If ye be risen againe with Christ, seeke those things which bee aboue, where Christ is sitting on the right hand of God. Seeke after celestiall things, and not terrestriall. For, ye are already dead, and your life laid vp with Christ in God.
TOVCHING THE last day of Iudgement.
CHAP. 54.
That article touching the second comming of Christ, and the day of iudgement, concerneth euerlasting life and saluation.
NOw, as touching that part of our Creede, which concerneth Christ, inasmuch as hee is to come downe from heauen, to iudge both the quicke & the dead, that matter is not pertinent to our life in this world, because it was no part of his actions formerly done, but of things to be performed in the ende of the world. For, it doth concerne vs so [...]arre, as it agreeth with that saying vsed by the Apostle afterwards, When Christ your life shall appeare, then shall ye also appeare with him in glory.
CHAP. 55.
The signification of these wordes, Liuing, and Dead.
CHrists Comming, to iudge the quicke and dead, may be taken two waies; as namely, whether we will vnderstand the liuing to be those, whom his second comming shall find in this world, not then dead, but still liuing in the flesh: As also, that the dead signifie those which either are dead, or shall die before his comming▪ or els, that the righteous are those liuing, and the vnrighteous those dead; because the vnrighteous shall also be iudged. For, sometimes Gods iudgements are taken in y• worst sense. Whereupon it is said, Because they haue liued wickedly, they shall rise to their condemnation. And sometimes againe, it is taken in good part, according to that saying, Saue me, O God, [Page 131] for thy names sake, and iudge me in thy strength. For, through that iudgement of God, there is a separation of the good from the euill; that the good, being to be diuided from the euil and the destruction incident to thē, may bee selected to sit at the right hand of God. For which cause Dauid cryed out, Giue sentence with me O God: and in the same vers. to expound himself he saith, and defend my cause against the vngodly people.
TOVCHING THE Holy Ghost and the Church.
CHAP. 56.
That the Trinitie might be compleat, that article in the Creede is added, touching the H. ghost: after which consequently & in a most conuen [...]ent order, is remembred the Church: because, that is the Temple and house of [Page 132] the Trinitie, that is to say of the Father, the Sonne, and the holy Ghost.
NOw that wee haue spoken of Iesus Christ, the onely sonne of God, our Lord and Sauiour, as it is briefly laide down in our Creede; Wee are consequently so to beleeue in the holy Ghost, that thereby the Trinitie may be complete, which is God. Afterwardes, the holy Church is to bee spoken of. Whereby we are to vnderstand, that the reasonable Creature, being a Citizen of that free Citie Ierusalem, after commemoration of the Creator, which is the eternall Trinitie, should bee put downe. Because, whatsoeuer hath beene said of the man [...] Christ doth appertaine to the vnitie of the person of the onely begotten. Therefore, to follow the direct rule of the Creede, it requireth, that the Trinitie may haue a Church, as an inhabitant [Page 133] his house, God his Temple, and the builder his owne Citie. All which laied together, is in this place to be vnderstood, not onely of that part which wandreth in this world, from the Sunne rising, till the setting of the same, praysing the name of the Lord, as also after this worldly peregrination is finished, which singeth that newe song mentioned in the Apocalips: But also is meant of that Church, which, sithence the fabrication thereof, cleaued alwayes vnto God, and neuer felt the punishment of her falling from God. This part, consisting of the holy Angels, remaineth happie, and is assistant to that part, which is militant vpon earth, as it ought to do: Because both parts, shall be one in that eternall coniunction: and is now one in the Bonde of charitie; All being ordained to worship God. And therefore, neither this vniuersall Church, not any part thereof, will generally [Page 134] or particularly be worshipped for, or as a God; neither yet bee a God vnto any person which is a member of Gods Church: the same being composed of the Gods, which the God (not made) doth make. By which reason the holy Ghost, if it were a Creature, and not a Creatour; should, no doubt, haue beene a Creature indued with reason. For, hee should haue beene the chiefest Creature; & by that reason he should not haue beene preferred before the Church in that Article of our faith: Because hee should haue beene a branch of that Church, in respect of that part thereof, which inhabiteth the heauens. Neither should he bee prouided of a Temple or Church, but rather should haue been a Church himselfe. But he hath a Church; wherof the Apostle made mention: saying, Are yee ignorant, that your bodies be the Temple of [...]e holy Ghost which is in you, [Page 135] being giuen vnto you by God? Of whome hee spake in another place: saying, Knowe yee not, that your bodies are the members of Christ? How then commeth it to passe, that he should not be a God, or inferiour to Christ, whose members that Church cōtaineth, who in this sort hath his Temple? For, neither is his Church one thing, and Gods Church another; when as the selfe same Apostle saith, Knowe yee not that yee are the Temple of the Lord? For confirmation whereof hee further affirmeth; and the spirit of God dwelleth in vs. God therefore dwelleth in his Church: and not the holy Ghost alone, but the father also, and the Sonne, who saith of his bodie (by which he is made the head of the church instituted amongst men vpon earth, wherby he houldeth the pri [...]acie ouer all) Destroy this temple, and I will builde it vp againe in three dayes. Gods Temple therefore, [Page 136] is none other than the holy Church ordained for the whole and highest Trinitie, being that vniuersall Church which is both in heauen and on earth.
TOVCHING GOOD ANGELS.
CHAP. 57.
That the state of the Church in Heauen is permanent and certaine.
BVt as touching that Church which is in heauen, what may we say of it? otherwise, then that there is not any one bad member therein: and that, there neither hath beene any that [...]ell, or was like to fall from the same sithence that time that God spared not the Angells that trespassed, as Peter, the Apostle writeth; but casting thē into chaines of infernall darkenesse, deliuered [Page 137] them to be kept to receiue punishment in the day of Iudgement.
CHAP. 58.
It is vncertaine whether there be be any superioritie or differēces amongst the Angels. Also, some things there be which may breede argument and question concerning the Stars and Planets.
HOw it is in that blessed and heauenly societie, and what differences of persons there bee there, as wherein albeit all of that number are called as it were by that generall name of Angels (according as wee reade in the Epistle to the Hebrewes, For to whom of the Angels hath God at any time said, Sit on my right hand? whereby, hee comprehended all vnder that vniuersall name of Angels) yet notwithstanding that there should bee some in that place that were called Arch-angels: and whether [Page 138] those Arch-angels were called powers, whereupon that saying was grounded where it is said, Praise him all his Angels, prayse him all his Powers: as though hee should haue saide, Prayse him all his Angels, prayse him all his Arch-angels: As also what difference there is amongst those fower appellatiōs, vnder which the Apostle seemeth to comprehend that vniuersal societie in heauen (saying, Whether the Thrones, whether the Kingdomes, whether the principalities, whether the Powers) Let them say that can, if yet they proue that which they say: yet wil I acknowledge mine ignorance in all these things. Neither can I certainly say, whether the Sunne, the Moone, and al the Planets may be said to be of that heauenly societie, albeit they seeme vnto some to bee onely lightsome bodies, voyd of sense and vnderstanding.
CHAP. 59.
It is a matter without perill, to be ignoraunt how, and in what manner the blessed Angels doe speake vnto vs, or appeare vnto vs, either in our sleepe, or waking.
AGaine, who can expresse in what shapes or formes of bodies, Angels do appeare vnto mortal Creatures; whereby they are not onely seene, but touched and felt: and likewise how, not by any solide Corpulencie or firme substance, but rather spirituall power, they do present, not to our bodily eyes, but to our spirits and mindes, certaine visions and apparitions: or whether they speake any thing, not to the outward eare, but rather inwardly; thēselues hauing inward possession in the minde of man: as it is written in the booke of the Prophets; And the Angell [Page 140] tould me, which spake in me: hee doth not say, that spake vnto me, but in me; Or whether they do appeare in dreames, & speake vnto vs, (for wee haue in the Gospell, this text; Behould, the Angell of the Lord appeared vnto him in his dreame, saying): By these meanes, Angells, do as it were, themselues declare, that they haue no bodies that are to be felt: Making thereby a verie doubtfull question, how the fathers of olde time washed their feete, and in what manner Iacob wrestled with the Angell, grappling with him so hard as he did. When these last and first questions bee propounded, euery one coniecturing thereof according to his reach and capacitie; mens wittes bee therein not vnprofitably exercised, if these questions be soberly disputed, and the erroneous iudgements of such suspended, which suppose they knowe that which they vnderstand not. For, what necessitie [Page 141] is there, that these, and such like things should either be affirmed or denied, or yet discussed with daunger? seeing, without perill, they may be vnknowen.
CHAP. 60.
Wee are chiefly to take heede, least Satan deceiue vs, who putteth on the similitude of an Angell of light.
VVE haue more neede, to iudge and discern when Satan doth transforme himselfe into an Angell of light: least, by deceiuing vs, hee seduce vs to some pernicious errors. For, when hee deceiueth the bodily senses, and doth not peruert the minde in matter of truth, and veritie, thē is there no daunger for matter of religion. Or when, in the coū terfeit shew of goodnesse, hee doth, or speaketh those thinges, which are correspondent with [Page 142] good Angels, although in this case hee is beleeued to be good: yet is this errour nothing pernicious to Christian faith. But, when by these shewes of good borrowed from others, hee beginneth to drawe vs to those euills, which are his owne; then, and in such case to descry him, and not to follow him, is a matter greatly, and needfully, to bee looked vnto. But, how is euery man apt of himselfe, 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 [Page 144] 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, [Page 146] as whatsoeuer member was wā 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 [Page 148] 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 thē, 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 [Page 149] 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 [Page 150] the Church, which is vpō 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 cōmitted 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 indulgencie [...]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, [Page 151] 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, 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 [Page 153] 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 [Page 155] 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 cō demned 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 [Page 157] 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 [Page 158] 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 [Page 159] 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. [Page 160] 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 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 [Page 161] 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 vpō 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: [Page 162] saying, If it happē 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 [Page 163] 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 [Page 164] 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 [Page 166] 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 [Page 167] 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 [...]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 [Page 168] 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 [Page 169] 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 [Page 170] 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 whē 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 [Page 171] 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, direct [...]ō 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• he pardoneth [Page 172] and prayeth withall, but also in that he correcteth, or inflicteth some punishmēt 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 [Page 174] 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 [Page 175] being a petitioner to God when hee prayeth and sayth, Euē 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 whē he was a professed [Page 176] enemie: And whosoeuer doth not vnfainedly forgiue another man, which seeketh peace, the iniurie he hath done him, being penitēt 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 cōmend 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 thē 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. [Page 178] 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 in Christ, neither were regenerate by water, and the holy Ghost? And seeing all creatures bee vncleane, whom the faith of Christ doth not purifie, thereupon was that saying, Purifying their harts by faith. Also the Apostle saith, Ther is nothing pure to them that [Page 179] are defiled and vnbeleeuing, but euen their minde and consciences are defiled. How therfore should all things be pure vnto the Pharisies, though they gaue almes, and were without faith? Or how could they haue faith, if they refused to beleeue in Christ, and to be borne anewe by his spirit? And yet is it true which they haue heard, Giue almes, and all thinges shall be made cleane vnto you.
CHAP. 76.
That is the best almes amongst all others, if any man haue compassion of his own sinnefull life, to the ende hee may amend the same, and please God.
NOw, he that will giue almes according to the rule of Gods word, must begin at himselfe, and bestowe the same first vpon himselfe. For, almes is a worke of mercie, that saying being [Page 180] agreeable to that definition, Thou that seekest to please God, haue pity vpō thine owne soule. For this cause are we regenerate, to the end wee might please God; that sin worthily displeasing him, where with we were infected in our first birth. This is the first kind of almes, which we bestow vpō ourselues, in as much as we haue reclaimed our selues being sinners by the mercy of God, hauing pity vpon vs; acknowledging the iustice of his iudgement wherby wee were become miserable: of whom the Apostle meāt saying, The iudgement of one was on al to condēnation: yeelding him thāks for his exceeding loue, whereof he speaketh himselfe being the trumpet of his own mercy, God himself cōmending his loue towards vs; because whē we were sinners, Christ died for vs; that also we, truly sentecing our miserable estate, & honouring Gods mercy towards vs, might leade a godly and vertuous life. Which [Page 181] iudgmēt & loue of God because the Pharisies regarded not (yet had they tithes of the least kind of fruits in respect of the almes which they gaue) Therefore gaue they not almes, beginning therwith at thēselues, towards whom they should first of al haue beene mercifull: in regard of which order of affectiō it is said, thou shalt loue thy neighbor as thy self. Whē therfore he had reproued thē because they washed themselues in the outward part, & were inward ly ful of rapine & iniquity, giuing them to vnderstād that ther was a kinde of almes first to be ministred to themselues, & that they ought to purifie the inward man howbeit saith he, giue almes & behold, al things shall be pure to you: afterwards, to declare vnto them what he exhorted and what they neglected to do, least they shuld thinke that their almes was vnknowen vnto him, hee sayeth, Woe bee vnto yee Pharisies: as though hee should haue sayde, I [Page 182] did exhort yee indeede to giue almes whereby all things should bee made cleane vnto you. But woe bee vnto you which tythe mynte and anniseedes and euery kinde of herbe; for I know these almes which yee giue (whereunto I would not haue yee to thinke that mine exhortation tended): But ye vtterly neglect the iudgement & mercy of God, by which kinde of almes ye might be purified of all inwarde pollution, your bodies also made clean, which yee wash outwardly. For, this is the meaning of all things, that is to say, both things inwarde and outwarde as it is written in other places, Make cleane those things which be within, and those things which be outward shall be also cleane. But least hee should seeme to refuse these almes which are yeelded out of the fruites of the earth; these things, saith hee, which I haue formerly mentioned ought yee to do, and yet not to omit the others: [Page 183] that is to say, the tythes and the fruites of the earth.
CHAP. 77.
This true almes which wee giue to our selues in amending our wicked liues, & that which we giue to others, be not of our selues, but of Gods gift.
LEt them not therfore deceiue thēselues, which, by the most liberall almes giuen either out of their fruites or out of their purse, doe thinke to purchase impunity of themselues, continuing still in the sauage crueltie of heynous offences and wickednesse of enormious crimes. For, they doe not onely commit these sinnes, but take such delite therein, as they wish alwayes to continue in the same, if they could, without punishment. But hee that loueth iniquitie hateth his owne soule: and he that hateth his own soule, is not mercifull, but cruell. [Page 148] For, in louing the same as concerning the world, hee hateth it as touching God. If therefore he would giue almes vnto himselfe, whereby all things might be cleane to himselfe, he should hate the same as touching the world, and loue it according to God. No man therefore giueth any kinde of almes, but to enable himselfe to giue, hee first receiueth it from him that wanteth not: and therefore it is said, His mercie shall pardon me.
TOVCHING THE varietie of sinnes.
CHAP. 78.
That certaine things seeme little in respect of the kinde and qualitie thereof: which are sinnes notwithstanding, albeit reputed in the number of lesser sinnes.
IT resteth in the iudgement of God, and not of man, to determin of sins, which of them be little, & which be great. For we see that certain things were permitted by the Apostles thēselues by way of pardō; as was that which venerable Paul saith vnto man and wife, Defraude not one another except it be with consent for a time, that ye may giue your selues to prayer, & againe come togither that Satan tempt you not for your incontinencie. It might be thought not to be a sin for a man [Page 186] to haue carnall knowledge with his wife vpon any other motion then to beget children (which is the good of matrimonie) but for carnall pleasure, that therby the weakenesse of those which cannot liue chastly might auoyd the deadly sin of fornication, adulterie, or any other kinde of vncleā nesses (too filthie to bee vttered, and whereunto lust may inforce vs through the tentatîon of Sathan) therfore might be thought not to be a sinne as I saide, but that he addeth afterwardes, This I say of fauour and not of commā dement. Who now denieth it to be a sinne, when as the authority of the Apostle confesseth that they are to haue toleratiō which do the same? It is also of the like nature where it is said, Dare any of you hauing businesse with an other, be in aged vnder the vniust, & not rather vnder the Saints? And a little afterwards, If then yee haue iudgement of things pertaining to this life, set vp them to [Page 187] iudge which are least esteemed in the Church. I speake it to your shame; Is, it so that there is not a wise man among you, no not one that shall be able to iudge between his brethren? But brother goeth to lawe with brother, and that vnder the vnbeleeuers? For, there it may be thought, that to haue sued one against another, were no sinne: but because hee would haue his cause iudged out of the Church, therfore in the prosecution of that matter, he saith further, Now, therfore there is vtterly a fault amongst you, because yee goe to lawe one with another. And, lest any man should excuse this sinne in this sort: saying, that he hath iust occasion to goe in law in suffering a wrong which hee seeketh to auoide by the sentence of such as set in place of authoritie; by and by hee meeteth with such surmises, and excuses: saying, Why rather sufferre not wrong? Why rather suffer yee not barned? To come to [Page 188] 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 [Page 189] 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 [Page 190] 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.
HEreupō 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 Isa [...], the Prophet [...]ouching the barraine vyneyard, I [...], [...]aith he, that it should [Page 192] haue done iustice, but it did iniustice: and did not that which was right, but that which gaue cause of clamor and exclamation. W [...]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 grow [...]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 cry [...] o [...]t, Woe to those sinnes amongst [Page 193] men which are simply of thēselues most fearefull vnto vs before wee see them in exāple; 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 thē, 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 [Page 195] 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 is saide in the Psalme, [Page 196] 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. [Page 197] 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 [Page 198] 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 bemoū ted 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 [Page 199] 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 [Page 200] 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 [Page 202] 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, [Page 203] 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 such sort bee renewed in the resurrection thereof, as that those things which perish with the bodie and bee turned into these and these shapes and formes of other thinges (although they doe returne to the bodie againe, from whence they fell) should of necessitie turne vnto the same parts and members of the bodie againe where they were placed at [Page 206] the first. Otherwise, in case that which often powling had cut away, should bee restored to the haires of the head againe, and that also to the nayles of our fingers which often cutting had taken away; the excessiue and vncomely imperfection that wold follow thereof, doth breede an impossibilitie of restitution in all those that enter into the consideration thereof, and therefore beleeue not in the resurrection at al. But euē as in any image made of any soluble matter, if it bee melted, or beaten to powder, or else wrought into one lumpe or masse, if that a workman would make the same again of the substance and matter thus resolued, Is it materall for the perfection thereof, which part of the substance thus resolued, should bee vsed againe in the making of any part or member of the same image, so as the same being made a-newe, doe resume the whole substance of that wherof [Page 207] it was at the first composed? In like sort, God being the workemaster of man, after a maruailous and vnspeakeable manner, shall of that whole consistence whereof our flesh was originally made, repaire the same againe, with wonderfull and vnspeakeable speede. Neither is it material to perfection in the new making thereof, whether the haires that were before, become haires againe, or the nailes returne to be nailes againe: or whatsoeuer thereof did perish, bee changed into flesh, or vsed to bee other parts of the body, so as the chiefe workmaster in that newe worke do foresee that nothing bee made vndecently therein.
CHAP. 90.
Touching the stature, the similitude or dissimilitude of forme which shall bee in the bodies of the godly that shall rise.
NEither doth it followe, that there should bee difference in the stature of euery particular person that riseth againe, because they differed when they liued: or that they which were spare and leane, should be reuiued in the same leanenesse; nor they which were fat, in the same fatnesse. But, if this be a matter of secrecie and counsaile in the creatour, that as touching the forme of euerie man, the propertie and knowen similitude of euerie one should bee retained, but yet all alike in the participation of the rest of the bodies felicities: then doth it follow that there shall bee a measure obserued in the ordering of this matter [Page 209] in euery one whereof he was made, so as neither any part therof do perish, and be lost; and if there be any thing wanting in any man, it may bee supplyed by him, who of nothing was able to make al things that he wold. Now then, if in the bodies of them that shall rise at the later day there shall bee a reasonable difference and inequalitie (such as is in voyces, making perfect harmonie) that shall be effected to euery one out of the matter and substance of his own body, making man equall to the companie of Angels, and yet bringing nothing with it that may be vnfitting to the view of those heauenly creatures. For, there shal be nothing there that is vnseemely: but whatsoeuer shall bee hereafter, shall be comely, because it shall not be at all, if it be not decent.
CHAP. 91.
That the bodies of the Elect, and godly shall rise againe in their bodily substance, but not with their former faults and deformities.
THe bodies therefore of the godly shall rise againe without any fault or deformity of bodie, as also without any corruption, burthen of flesh, or difficultie. Of which sort their facilitie in rising, shall be aunswerable to their felicitie after their resurrection. For which cause they bee called spirituall, albeit no doubt they shall become bodies and not spirits. But, euen as now in this life the bodie is said to bee naturall, being not withstanding yet a body and not a soule: Euen so at that time the body shal bee spirituall, howbeit a body and not a spirit. Yet, as touching that corruption which [Page 211] in our life time doth oppresse the soule, as also concerning the sinnes wherewith our flesh fighteth against the spirit, at that time it shall not become flesh, but a body, because they shal be reputed for celestiall bodies. By reason whereof it is said, that flesh and blood shall not inherit the kingdome of God. And therefore as it were interpreting his owne saying, hee affirmeth, Neither shall corruption enioy incorruption. That which before hee called flesh & blood, he afterwards called corruption. And that which formerly he called the kingdome of God, he afterwards called incorruption. Now, as touching that which concerneth the substance, that same also shall bee flesh at that time. For which reason, the body of Iesus Christ after his resurrection, is called flesh. Therupon doth the Apostle say, The body is put into the ground in naturall substance, but it shall shall rise a spirituall bodie; [Page 212] because of the great agreement and concord which shall be between the flesh and the spirit; the spirit hauing a vitall power ouer the flesh, which then shall not rebell, and that without the help of any manner of supportation: in so much as nothing pertaining to our owne bodies shal resistive; but, as outwardly we shal finde none, so inwardly we shall haue no enemies of our selues.
CHAP. 92.
Of what sort or forme the bodies of the damned shal be in the resurrection.
WHosoeuer verily being of that masse of perdition which the first man made, and are not redeemed by the onely mediatour of God and man, shal generally also rise in the later day, euery man in his own flesh, howbeit to bee punished with the diuell and his Angels. Now, [Page 213] whether they shall rise againe with the faults and deformities of their former bodies, whosoeuer of that number were misshapen or deformed in their limmes, to what purpose should wee spend our labour, to informe our selues therein? Neither indeede ought the vncertaine forme or feature of those persons to wearie vs, whose damnation shall bee certaine and euerlasting. Neither let it trouble vs to thinke, how in them the bodie shall bee incorruptible, if it bee subject to anguish; or else how it may be corruptible, if it cannot die. For, it is noe true life, but there where it liueth in all felicitie and happinesse: nor no true inccorruption but there where the health is impeached with no manner of griefe. Nowe, therefore in that place, where the person that is forlorne and vnhappie, is not suffered to dye (as I maye saye) there Death, [Page 214] it selfe doth not dye: and where perpetuall paine doth not kill, but doth afflict, corruption it self hath no ende or determination. This in the holy scripture is called the second death.
CHAP. 93.
Which sort of the damned shall receiue the easiest punishment after the resurrection.
NEither yet the first death whereby the soule is compelled to forsake his body, nor the second death whereby the soule is not suffred to depart out of the body that shall bee punished, should euer haue happened to man; if no man had sinned. And truely the punishment of such persons, shall be most easie, who, besides the guilt of originall sinne haue not added more thereunto of themselues: and amongst those additionall sinnes, [Page 215] euerie mans damnation shall be the more tolerable by how much the lesse hee hath sinned in the first life.
TOVCHING ETERnall life.
CHAP. 94.
That the blessed in the state of eternall life, which by Gods mercie they shall obtaine, shall most fully perceiue the force of Gods grace.
WHen the reprobate of Angells and men, shall remaine and haue their being in the place of euerlasting punishment, then shal the blessed more sensibly feele and vnderstand what the fauour and grace of God hath voutsafed vpon them. Then shall appeare in the euidence of things themselues, that [Page 216] which is written in the Psalmes, To thee O Lord shall I sing mercie and iudgement; Because no man is deliuered from euerlasting destruction, but by a mercie not due vnto vs by any specialtie of debt; nor any againe condemned to eternall death, but by a iudgement duely inflicted vpon him.
CHAP. 95.
In the life eternall wee shall knowe, why rather they, then the other were the chosen of God.
AT that day it shall bee reuealed (which now is concealed) as touching the two infants, whereof the one through the mercie of God, was to bee chosen, the other in his secret iudgement to bee refused (in which iudgement hee that shall bee elected shall vnderstand what in iustice was due vnto [Page 217] him vnlesse mercy had holpen him) why he rather then the other was elected, whē the cause was alike to both: Why miracles or strange works were not done amongst some; which if they had beene done, such persons should haue repented: and yet were done amongst those concerning whom God did know that they would not beleeue. For, the Lord doth plainely affirme, Woe to thee Corazin, Wo to thee Bethsaida: for, if in Tyre and Sidon those great workes had been done, which were do [...]e amongst you, they had long sithence repented in sacke-cloath and ashes. Neither, therefore would not God vniustly haue them to bee saued, when as they might haue beene saued if they woulde. Then shall that appeare in the clearest light of wisedome, which the godly in this world doe apprehend by faith: That is to say, howe certaine, immutable, and most effectuall [Page 218] the will of God is: how much he can do and yet will not: and that he willeth not that thing which he cannot performe: as also how truely it is sung in the Psalme, Our God which is in heauen aboue hath done all things in heauen & earth which hee would. Which assertion is not true, if hee would haue had somthings yet did thē not, and (which had been more derogatorie) did not therfore accomplish it, by reason the wil of man did hinder the performance of that which the omnipotent would haue done. And therfore there is not any thing acted, vnlesse the omnipotent would haue it so, either in suffering it to be done, or effecting it himselfe.
TOVCHING GODS. Omnipotencie.
CHAP. 96.
That God is said to be omnipotent, because all thinges that bee, are by his wil or permission, neither can hee bee crossed by any creature.
NEither ought wee to doubt that God doth well in suffering of euills whatsoeuer to bee done. For, his permission thereof is not without a iust iudgement. And no doubt but that euerie thing is good which is iust. Although therefore these thinges which be euill in that they are euill, cannot be also good; yet is it good, that there be not onely good, but euill actions also. For, if this were not good, that there should be also euils, the Almightie, who is good, would not by any meanes suffer the same. To [Page 220] which Almightie, as it is, no doubt, easie to doe what hee will: so is it as easie for him, not to permitte that which hee will not haue done. Which vnlesse wee doe beleeue, it shaketh the verie foundation and beginning of the confession of our faith: whereby wee doe confesse that we do beleeue in God the father almightie. Neither, is he truely called omnipotent for any other cause, but because he can doe whatsoeuer hee will: Neither is the will of the Almightie interrupted by the will of any creature.
TOVCHING GRACE, and Predestination of the Saints.
CHAP. 97.
The question is, whether certaine things which God would haue done, may bee crossed by men, that they cannot take effect.
WHērefore wee are to consider how it is said of God in that which the Apostle most truely affirmed, Forasmuch as God would that al should be saued. For, seeing not all, but the most part, or greater number is not saued, it seemeth therefore that that which God wold haue done, is not done; mans will forsooth resisting Gods will. For, when the cause is examined, why all bee not saued, it is wont to [Page 222] be aunswered, because they themselues will not haue it so. Which saying, cannot bee extended to infants, in whom ther is no power to will or nill. For, that which infants do by instinct of nature, if the same were ascribed to their wil, when in baptisme they resist and shrinke from that water as much as they can, by that reason wee should affirme, that they were saued against their wils. But the Lord speaketh more plainely in his Gospel talking with the wicked Citie. How often, sayth he, would I haue gathered together thy children, euen as the henne doth her chickens, and thou wouldest not? as though Gods will were ouerruled by mans will, and that men being most weake of all creatures, by their vnwillingnes hindering the same, the most mightie could not accomplish that which hee desired. Where then is that his omnipotencie, whereby hee did all things in [Page 223] heauen and in earth which hee would, if hee would haue brought home the lost children of Israell, and did it not? Or rather would not that Citie that hee should bringe home her Children, and yet notwithstānding whether shee would or noe, did not the Lorde reduce such of them as hee would? for as much as both in heauen and in earth, hee did not will certaine thinges and doe them, not dooing some other things which hee would haue done, but hee did whatsoeuer hee would.
CHAP. 98.
Albeit God can, when hee will, conuert the euill dispositions of men, yet doth hee iustly although hee doe not reforme the same: and when hee turneth them vnto him, hee doth it of his owne meere grace and mercie.
WHo moreouer is so wickedly vnwise, as that hee will affirme, that God cannot make good when hee will the euill dispositions of men, which of them hee will, when he will, and where hee will? Howbeit, when hee doth it, hee doth it of his owne mercy: and when hee doth it not, he doth it not, by reason of iustice; because he taketh mercie on whom hee will, and hardeneth whome hee will. Which when the Apostle did speake, hee therein extolled grace; for the commendation [Page 225] whereof hee was forthwith to speake of those Twinnes in Rebeccaes woomb: which being vnborne and doing nothing that was either good or euill, to the ende yet that Gods decree touching election might stand immutable, it was saide vnto him that was elected, beeing not chosen in respect of his workes but by the mercie of him that called, Because the elder shall serue the yonger. For confirmation whereof hee addeth another saying of the Prophet where it is written, Iacob haue I loued, but Esau haue I hated. Hee therefore perceiuing how this which hee had spoken might worke in those which were not of capacitie to reach vnto the height of this doctrine of grace, What therefore shall [...]ee say? sayth hee: is there any iniustice with GOD? Far bee it from vs to thinke so. For it seemeth to sauour somewhat of iniustice, that without [Page 226] any merits of good or euil works, God should elect the one, and hate the o [...]er. In which matter if GOD had meant of [...]uture workes, either good in Iacob, or bad in Esau (both which God did fore knowe) hee would not haue said, Not by workes: but he would haue said, by futureworks, and by that meanes would hee haue discus [...]ed this controuersie; nay, rather haue made it no question at all necessary to bee satisfied. Now, in that he answered, God forbid, that is to say, God forbid that there should bee any iniustice with God, presently thereupon to prooue that this matter came not to passe throgh any iniustice in God, hee sayth, For hee saide to Moses, I will haue mercie on whom I will haue mercie, and I will shewe mercie to whom I will shewe mercy. Who therefore but hee that is vnwise will think God to be iniust, whether he do inflict any penal iudgment vpon the worthy, or shewe [Page 227] mercie vnto the vnworthie? Finally, he inferreth saying, Therfore is it not in him that willeth, nor in him that rūneth, but in God which taketh mercie. For, both the Twinnes were borne by nature the children of wrath, not by any of their owne workes, but being originally tyed in the bonde of damnation through Adams fault. But, hee which sayde, I will showe mercie to whome I will shewe mercie, did loue Iacob through a mercie freely proceeding out of himselfe, and hated Esau through a fatall iudgement. Which iudgement seeing it was due to both, hee that was chosen did acknowledge in that which happened to the other that was refused, That hee was not to boast of the difference of their seuerall works, in that the same punishment did not fall vpon him, beeing in the selfe same Predicament of damnation, but to reioyce [Page 228] in the liberalitie of Gods grace and mercie, because it was of Gods mercie, and not of him that willed, or of him that runned. For, the vniuersall face and countenaunce (as I may so saye) of the holy Scriptures, is obserued by a most highe and profitable mysterie, to admonish all the behoulders thereof, that hee which glorieth should glorie in the Lord.
CHAP. 99.
Although certaine bee reiected by God, yet they which bee damned, may neither complaine of Gods iniustice, nor are they therefore to be helde excusable for their transgressions. For, the reason of Gods secret decree and counsaile, is beyonde our vnderstanding.
VVHen as the Apostle had commended the mercie of God in that which he sayth, Therefore it is not in him that willeth, nor in him that runneth, but in the Lord that taketh mercie: afterwards also, to commend his iustice (for, towards whom mercy is not extended, it is not iniustice but iustice; for there is no iniustice with God) hee by and by addeth saying, For the scripture [Page 230] saith to Pharao, Because I haue stirred thee vp to this action, that I might shewe my power in thee, and that my name might bee knowen throughout all the World. By which sayings iustifying both his assertions both of mercie and iustice, hee sayth, Therefore doth the Lord take mercie on whome hee will, and harden the hearts of whome hee will. Hee is, no doubt, mercifull in all goodnesse, and bardeneth whome hee will without imputation of iniustice: to the ende that neither the person pardoned should boast of his owne merites, nor the partie damned, complaine but of his owne deserts. For, by his mercies onely hee maketh knowen the redeemed from the reprobate: both which the generall occasion drawen from ADAM originally, had conioyned in one masse or lumpe of perdition. Which saying who so doth [Page 231] heare in that sort as that hee sayth, What cause is there of further complaint? for who can resist his owne will? as though therefore the sinner were not to bee blamed, because God taketh mercie on whome hee wil, and (againe) hardeneth whom hee will. GOD forbidde that wee should bee ashamed to aunswere heereunto, as wee see the Apostle hath aunswered it already: saying, O thou man, what art thou that makest this aunswere vnto God? Dare the vessell say vnto him that made it, Why didst thou make mee so? Is it not in the power of the Potter, of one and the selfe same masse or lump of clay, to make one vessel to honour, and another to dishonour? For, in this place certaine foolish persons do suppose that the Apostle was wanting in his aunswere, checking the boldnesse of the partie opposite to supplye the [Page 232] want of reason to maintaine that which hee had affirmed. Howbeit, that saying, O man what art thou? is of greate waight and efficacie. By which question, hee reduceth man briefly, in one worde, to a consideration of his owne capacitie, howbeit rendering indeed a notable reason thereof. For, if hee bee incapable of these assertions, what is hee that dare aunswere GOD therein? And if hee bee of vnderstanding to apprehende the doctrine, hee wanteth matter to make any further replie. For, hee plainely seeth, if hee vnderstand it rightly, that all mankinde generally by the iust iudgement of GOD, is originally damned in the Apostasie of ADAM. In so much as, if noe man thereby bee freede from perdition, no man canne take exception to the iustice of GOD, or they on the contrarie ought to [Page 233] be pardoned which inioy Gods fauour and mercie therein: to the ende it might appeare out of the multitude of persons vnpardoned, and left in the state of deserued damnation, what the vniuersall pollution of mankinde did merite, and whether the iust iudgement of GOD would haue brought all men, if his vndeserued mercie had not assisted vs; That the mouth of euerie one which would glorie in his owne merits, might bee stopped, and that he that gloried should glorie in the Lord.
TOVCHING THE Will of God.
CHAP. 100.
That nothing happeneth without the will of God. For, when men doe sinne, Gods will hath a part therein.
SVch be the wonderful works of the Lorde, being most exquisite in all things which hee will haue accomplished, and so wisely also contriued, as when as both the nature of Angells and man had sinned, that is to say had done that, which not God, but their owne nature willed: yet did hee effect that which himselfe would haue done, by the will of the Creature (whereby that was done which the Creatour was against) making thereby a good vse of euilles as himselfe is absolutely good, to the condēnation of those whom [Page 235] he hath iustly predestinated to eternall punishment, and to the saluation of those whom in mercy hee hath predestinated to grace and fauour. For, in respect of their owne natures they did that which was against the will of God: But, as touching the omnipotencie of GOD, they would by no meanes haue done the same. In which acte done against the will of God, his will was wrought by themselues and their owne meanes. And therefore bee the workes of the Lorde exceeding great and inscrutable in the accomplishment of all thinges which hee will haue done: in so much as by a maruailous and vnspeakable meane, that commeth not to passe besides his will, which is cleane contrary to his will; Because it should not bee done but by his permission: neither yet doth he permit the same, to bee done vnwillingly, but with his will. Neither would, [Page 236] he, being God, suffer that which is euill to be done, but that in respect of his omnipotencie, hee could make that which is euill, to become good.
CHAP. 101.
That the good will or disposition which is in man, doth many times dissent from the will of God. And many times the euill will and disposition of man agreeth with GODS will.
SOmetimes, out of a good dispositiō, mā willeth that which is repugnant to Gods will, although the same bee better by many degrees, and more infallible then mans will (for Gods will cannot be euill): As for example, If a good sonne desireth the life of his father, whose death also God in a good disposition doth desire. On the contrarie, it [Page 237] may bee, that man is willing to haue another thing come to passe in an euill affection, which God desireth also, in a good disposition: As for example, if an euill sonne desire the death of his father, and God would haue the same also; in the first of these two examples, man would that which God would not: but in the second man wold that, which God also would: and yet notwithstanding the godly disposition of the first man doth better agree with the good wil of God, albeit his will was contrarie to Gods; then the impietie of the second man, although hee willed the same which GOD also willed. The onely difference therefore in this case is, what it is which man willeth, and what may agree with the will of God, and to what ende euerie mans will tendeth, wherby it is either to bee approued or disallowed. For, God doth accomplish certaine of his wills being good, or [Page 238] to a good ende, by the euill desiers of euill men: as namely, in that action wherein Christ was slaine for vs by the malicious Iewes, through the good will of the father. Which fact was helde to be of that consequence for goodnes, as that the Apostle Peter being in his will against the suffering of Christ, was therupon called Satan by him which came to be slaine. Againe, how good and charitable seeme the dispositions of the godly faithful to be, which would not haue had Paule the Apostle to haue gone to Ierusalem, to suffer iniurious dealings in that place, according to the predictions of the Prophet Agabus, albeit God vvould that hee should suffer the same for a testimonie of the faith of Christ, being therin the Martyr of Christ: In which action he did not execute his good will and pleasure by means of these good dispositions appearing in the Christians, but by the maleuolent [Page 239] wills of the Iewes: wherin they, which vvere against his will, were rather Gods, than they by whose willinguesse that was done which was desired; because they did it out of an euill disposition being Gods agents, who performed it by them out of his gracious and good disposition or vvil.
CHAP. 102.
That nothing commeth to passe, or is done without the will of God which is also iust, how diuers soeuer.
BVt the wils of Angels or men good or euill, hovve diuerse soeuer they happen to be, vvhether they vvill the same that GOD vvil, or the contrary, [Page 240] yet is the will of the Almightie neuer hindered, but alwayes hath his effect; which can neuer bee euill in it selfe, because also when it doth inflict euils vpon any persons, it is iust and right: which being iust, is by consequence not euill. Almightie God therefore, whether out of his owne commiseration hee hath mercie on whom hee will haue mercie, or in his iudgement doth obdurate whome hee will haue so, doth not any thing that is vniust, neither doth hee any thing against his owne will, but all things which he will.
CHAP. 103.
How this saying of Paul is to bee vnderstood, namely, God would haue all men to be saued.
ANd when by this saying of Paule, wee heare and likewise reade in holy scriptures that hee would haue all men saued, albeit wee certainely knowe all men bee not saued yet ought we not therefore to derogate any thing from the most omnipotēt will of God, but so to vnderstand that which is written, Who will haue all men to bee saued, as though he should say, that no man is saued but whome hee will haue saued: Not because there is not any one of mankind but such as he wold haue saued, but rather that there is not any man saued but whome hee will haue saued: and therefore hee is to be prayed vnto that he would saue vs; because if hee will haue [Page 242] it so, it must bee so of necessitie. For the Apostle treated of prayer to bee made vnto God, wherupon hee grounded this former speech. For in the same sense wee vnderstande that sayinge which is written in the Gospel, Hee which enlightneth all creatures: not because there is not any man that is not illuminated; but because there is not any man illuminated. Or else it is is taken in this sense, Which would haue all men to bee saued, not because there was not any that hee would not haue saued, which refused to performe the vertue of miracles amongst such as hee s [...]eth would haue beene brought to repentance, if that worke had beene performed: But that by al men, we shuld vnderstand all sorts of men, of what differēces or: distinctions soeuer; As, kings and priuate persons, noble and vnnoble, highe and lowe, learned and vnlearned, stronge and weake, and the wittie, [Page 243] dullards and fooles: the rich, the poore, and persons of meane degree: men and women, infants, children: youths betweene 12. & 21. years, yong men, elder persōs, and olde men, men of all languages, conditions, arts and professions, or whosoeuer being in the innumerable varietie & differences of dispositions and consciences, or knowen by anyother differēces amongst mortall creatures. For, what is there amongst them, out of which God wil not by his onely son our Lord & redeemer haue to be saued thrughout al nations? and therfore doth whatsoeuer he will; because the desire on will of the omnipotent cannot bee friuolous or vaine. For the Apostle hereupon willed prayers and intercessions to bee made for al mē, but specially for kings and such as were in hig [...]e place of calling; who by reaso of honor & secular pride, might be thought to despise the humilitie of Christian faith. For, it is good in the sight of God [Page 244] our sauiour, that is, that wepray for such, adding presently or forth with thereupon (to preuent desperation) Because hee would haue all men to bee saued, and to come to the knowledge of saluation. For, God thought it good that by the mediation of the humble and poore hee might vouchsafe saluation vpon the high and rich: which thing wee see performed accordingly. The like manner of speach the Lord doth also vse in his Gospel; wher he saith vnto the Pharisees; Yee t [...]he mynte [...], [...]u [...], and oueri [...] p [...]tt [...] hearbe. Neither yet did the Pharisees take tythes of all other kinds whatsoeuer, or all the po [...] hearbes of all strangers throughout the world. As therefore in this place euerie pothearbe is taken for euery kinde of pothearb: so in the other place where all men be named, we may vnderstand all sorts of men. And it may be taken in any other sense whatsouer, so as wee be not inforced [Page 245] to beleeue that Almighty God would haue had any thing done which was not done: who without all ambiguitie, if he did both in heauen and vpon earth all thinges which hee would as the scripture reporteth of him; then without all doubt, whatsoeuer he did not, he would not do it.
TOVCHING GODS Foreknowledge.
CHAP. 104.
That the first man had not sinned, if God had foreknowen that hee should not haue sinned. For, the foreknowledge of God cannot erre or be deceiued.
WHerfore also, God would haue preserued man in that state and happinesse (where in he was first made) and in conuenient [Page 246] time, after he had had children, haue brought him without mortalitie or death, vnto greater blessinges (where hee should neither haue sinned actually, nor had any will to haue sinned) if God had foreknowen that he should haue had constā cie of will to haue remained without sinne, as hee was first of all made. But, because hee did foreknowe that he would abuse his free will, that is to say, that hee would commit sinne, he did the rather prepare his will thereunto; that hee might doe good by that euill which man should do, and so the good will of the omnipotent should not be made frustrate by the euill will of man, but rather be fulfilled.
CHAP. 105.
That both the conditions of man were well ordained of God: as well the first wherein hee was subiect to sinne, as the last wherein hee could noe longer sinne.
IT was necessarie that man should be made in that sort at the first, as that hee had power both to do well and ill, though afterwardes such shall bee his estate as that hee cannot will that which is euill: and yet notwithstanding shall hee not bee without free will; which shall bee of greater libertie and freedome, because it cannot at all be subiect vnto sinne. For there is no man that will blame that will, or deny it to be a will, or a freewil, whereby we so desire to be happie, as that not onely wee doe not will that which may make vs miserable, but our will [Page 248] is so settled, that wee cannot will any such thing. Therefore as in this life our soule retaineth a propertie of not willing infel [...]tie, so in the life to come it willeth not any iniquitie or sinne. Howbeit, order in this case was not to be pretermitted, wherein God would shewe how good a blessing it was to bee a reasonable creature, though subiect to sinne; albeit it were better he could not sinne at all: euen as it was a lesser immortalitie, though yet in immortalitie, wherein hee might haue dyed, although that other shal be greater, wherin it shall not be possible for him to die at all.
TOVCHING MANS Will.
CHAP. 106.
Mans will at this day is a seruāt to sinne, and is not freed from that thraldom but by the grace and mercie of God. The first will of man before hee fell by sinne, was free: howbeit it could not retaine originall righteousnesse without the helpe of God.
MAns nature lost originall righteousnesse by free will, being now made capable thereof through grace, which (if he had not sinned) he had by merite or desert, albeit euen in his first estate he could not haue done anything that was meritorious, without grace. Because, albeit free will was the onely cause of sinne, yet was not free will of power to retaine righteousnesse [Page 250] without the help of God by the participation of his vnchangeable goodnesse. For, as it is in the power of man to dye when hee will (for there is no man but may kill himselfe by forbearing to eate, to speake of no other thing) yet mans will is not enough to maintaine life in man, if the helpe of meates and other preseruatiues bee wanting. Euen so man being in paradise, had power by his will to worke his owne destruction, by forsaking righteousnes: But, for him to haue liued in righteousnes, his wil vvas insufficient, vnles God, who made him, had giuen him assistance. Howbeit, after his fall, the mercy of God is of greater efficacie, in as much as free-will it selfe was to be freed from bondage, being subiect to the power of sinne and death. Neither doth it obtaine freedome solie by it selfe, but by the onely grace of God (apprehended by [...]aith in Christ) whereby the will [Page 251] of man, as it is written, is prepared by the Lord, and wee made capaple of other gifts of God, bringing vs to the reward which is reposed for vs in in heauen.
CHAP. 107.
Man sinned through free wil, & therefore death was his reward and deseruedly inflicted vpon him. But, life euerlasting was from the beginning, that is to say, freely bestowed both vpon the first man, and also vpon vs by Gods mercy.
VVHereupon the Apostle calleth life euerlasting which is the reward of good works the mercie of God. For, saith he, death is the reward of sinne, and the mercie of God is euerlasting life in Christ Iesu our Lord. Reward for militarie seruice is a matter of debt and not of gift. And therfore [Page 252] hee said, that death was the reward of sinne; thereby to demonstrate vnto vs, that death was not vnworthyly inflicted, but was a debt and due recompence. But, mercy or grace, except it come freely, is not mercie or grace indeede. Wee are therefore to learne hereby, that the good workes in man, be the very gifts of God: which good workes being rewarded with eternall life, what is rēdred in this case but grace for grace? Man therfore was in such sort created righteous, that hee might haue continued in that righteousnesse, though not without diuine helpe and assistance, and might leaue it and depart from it vpon the onely motion of his owne will: yet so, that which soeuer of these he should choose, Gods will should bee fulfilled, either by him, if man chose the better, or vpon him if hee chose the worse. Whether of these two hee is to make choyse, resteth [Page 253] in Gods will, comming certainly either from, or of God. Therfore, because man would rather fulfill his owne will then Gods; God did in like sort execute his will vpon him: who of the selfe same Masse of perdition deriued from his own stocke and progenie, doth make one vessell to honour, and another to dishonour; that, to honour, by his mermercie: the other, to dishonour through his iudgemente; to the ende that no man might make too great estimate of the condition of man, or thereby consequently of himselfe.
CHAP. 108.
Our saluation is so certainely of God, as that we could not haue beene saued by Christ, vnlesse, as hee was made man, so also hee had beene God.
FOr, neither should wee haue been redeemed by that onely Mediatour betweene God and man the man Christ Iesus, vnlesse also he had been God. When Adam was created (that is, man in his righteousnes) at that time he needed no mediatour. But when sinnes had made a separation between God and man, wee stood in need of the helpe of a Mediatour to reconcile vs to God (being such an one as was solely born without sin, and so liued & was slaine) vntil the day of resurrection of the flesh to life euerlasting, to the ende that the pride of man might bee reprooued by the humilitie of God, and therby [Page 255] made whole, as also to make man knowe how farre hee was departed from God, when as he was to be brought backe againe by God incarnate: and that disobedient man must be taught obedience by the exāple of God being made man; As also that the fountaine of mercie should be opened by the onely begotten taking vpon him the forme of a seruant, who had not by any former action deserued such indignitie; And that also the redeemer himselfe should goe before and shew vnto vs in his own person, the resurrection promised to the redeemed; And that the Diuell should be subdued by the same nature which he reioyced that he had deceiued: Notwithstanding al which, man was not to boast, least pride should be eftsoones reuiued in him: and if any thing else can be inwardly conceiued or said concerning so great a mystery of the Mediator by such as growe and increase [Page 256] with the increasings of God: or onely may bee conceiued in thought, if it cannot be vttered in speech.
TOVCHING THE Place and State wherin our soules remaine after this life.
CHAP. Cix.
That the soules of men, presently after death, remaine in certaine receptacles, vntill the later day.
THe time that is betweene the death of man and the resurrection, doth containe the soules of the deceased in certaine secret and vnseene receptacles, accordingly as euerie of them haue deserued rest or paine, by the deeds of the flesh whil'st they liued.
Animaduersions vpon the Cix. Chapter.
That the soules of men, presently after death, remaine in certaine receptacles, vntill the later day.
HOwsoeuer Augustine, in this Chapter, affirmeth that the soules of men after death, remain in certaine receptacles, vntill the day of doome, being drawen to that opinion, as is thought, by Irenaeus, a most auncient writer, who (as Danaeus setteth downe in his Comment vpon this Chapter) sayeth plainely, That the soules of Christes Disciples, for whome hee had wrought these happinesses or eternall blessinges, should depart away into an inuisible place appointed [Page 258] vnto them by God, where they should remaine vntill the resurrection; and that being done, should afterwardes put on their bodies againe, and rise in greater perfection: Yet afterwards in an other place, Augustine doth make a question thereof, being doubtfull of that doctrine, and thinketh it may be for certaine affirmed, that the soules of the godly be transported, presently after death, into that place which is more glorious and excellent, than mortall bodies, or any shapes of bodies; that place being aboue all the heauens, and that heauen, where Christ is dwelling. Afterwards, writing vpon S. Iohn. Tract. 49. vpon better iudgement, hee would haue the soules of the godly, after they be out of this body, as touching the place, to be with Christ, according to that of Iohn, Cap. 17. ver. 24. Father, I will, that they which thou hast giuen me, be with me, euen where I am, &c. And Luk. 23. v. 43. This day shalt thou bee [Page 259] with me in Paradise. And more plainely Augustine in his fift Sermon touching Saints, saith, that the soules of the holy, are to be beleeued to be with Christ. And afterwards, discoursing of Paradise, whether it were locall or spirituall, hee saith, That the Lotte ordained for the godly, is called Abrahams bosome. Which his opinions being laid together, lot the later and better, bee preferred before the worse, looking into Saint Augustines booke of Retractations, wherunto Danaeus dot brefer those who would be better satisfied of him, in matters wherein he was either ledor misled by the error of himselfe, or of that Age.
CHAP. Cx.
How farre-forth the godly workes of men, while they liue, bee auaileable.
NEither is it to be denied, that the soules of the deceased are releeued by the godlinesse of their liuing friendes, when as either the sacrifice of the Mediatour is offered for them or almes distributed in the Church. But these thinges bee auaileable but onelie to such, who when they liued, did meritorious workes to make them auailcable vnto thē. For, there is a kinde of life, neither so good, but that it needeth these helpes, after death; neither so euill, but that it may bee benefited by them. And there is a kinde of liuing so good as needeth not these helpes: and there is a kinde of liuing so euill, that it can receiue no helpe or [Page 261] benefit by these, when the course of this life is finished. Wherefore in this life man procureth a possibilitie of being releeued after this life, or subiecteth himselfe to a necessitie of greeuous and helpelesse punishment. For, let no man hope when hee is dead, by any after-merite to redeeme his neglect of well dooing while he liued, with God. Therfore these, deuotions, which the Church, doth sooftē vse in praying for the dead, bee not repugnant to that sentence or assertion of the Apostle, wherin it is said, for we shal al appear before the tribunal of Christ to receiue iudgement according to our deedes in the flesh, as they haue beene either good or euill; Because euery man while hee liued in the flesh did such thinges as deserued this fauour of God, that the prayers of the Church might bee effectuall for him after his departure & death. For, they are not auaileable for all. [Page 262] And wherefore are they not auaileable for all, but in respect of the diuersitie of euery mans action in this life? When as therefore either the sacrifices of the altar, or of any sort of almes be offered for all such as bee baptized and dead, they become actions of thankes-giuing for such as were exceeding good, and peace offrings for such as were not exceeding euill: albeit for such as bee exceeding euil, these helpes preuail not at al after they are dead: howsoeuer they which be liuing do take comfort thereby. And to whom soeuer these things shall bee auaileable, they bee either auaileable to the full remission of their sinnes: or else that thereby their damnation may be the more easie and tolerable.
Animaduersions vpon the 110. Chapter.
How far forth the godly workes of the liuing, doe releeue the dead.
Neither is it to be denyed, that the soules of the dead, &c.
SAint Augustines greatest blemish in all this booke, is contained in this Chapter, as Danaeus saith; this error of his growing out of the doctrine of Purgatorie, which of a little sparke, grewe to a great fier, the opinion of that time being, that the soules of men, being not reprobats, were after death releeued and purged from their sinnes, by the charitable prayers of the godly that liued. Which opinion was rather destroyed, then founded out of the word of God. Howbeit, hereupon afterwardes grewe praiers for the dead, Masses, Anniuersaries, [Page 264] and indulgences: the cause thereof being imputed to a booke which Augustine did write, touching the care that was to bee had of the dead, the same being [...]reduced by the fau [...]tors of that error of praying for the dead; that his book being writtē to those onely and chiefly, who were desirous to knowe, whether it were auaileable to a christian after death, that his body should be buried, apud sanctial [...]cu [...]us memoriam, his meaning therein being corrupted by other mens interpretations. And howsoeuer hee thinketh in this Chapter, yet Augustine was not permanent in that opinion. For, he writeth in other places, That there can bee no helpe of mercy performed, by the [...]ust, to the soules of the deceased, although the godly were neuer so much inclined to mercy in that case: because the sentence of GOD, is immu [...] being alreadie pronounced of them at their death, For, saith hee in an other place, [Page 265] Gods iudgement hangeth not in suspence touching the soules of the dead, but is instantly giuen and certainely set downe: Because, as hee affirmeth, as euery man dyeth, so is hee iudged of God: neither can Gods sentence be altered, corrected or diminished.
Seeing therefore Augustine is not constant herein himselfe, wee ought not to bee mooued by his assertion, because it wanteth the true leuain of Gods word and assurance or warrant of faith Danoeus moreouer affirmeth, that in the celebration of the Lords supper, at the first there was a commemoration of the dead Martyrs of God, who dyed memorablie and triumphantly for the name of CHRIST, to incourage others to bee resolute and constant in the profess on of the Gospell. Afterwards, in time, the memorie of them beganne to be celebrated in that [...] of [Page 266] the L. supper, which were no martyrs at all; but dying, desired that they might bee remembred in the celebration of the same: And so at length, euery one that was baptized, was remembred therein, as Austin writeth in this place, wher he calleth the Lords supper a sacrifice, because, as hee saith in his 10. booke, De ciuitate Dei, and 20. Chapter, It is the Sacrament of the sacrifice of Christ. For it is the commemoration of Christ his death, and our thansgiuing, for so great a benefit, at Gods hand. Anselmus also saith, that which men call a sacrafice, is a signe of the true sacrifice. In which sense the auncient writers called the Lords Supper a Sacrifice, not because Christ himself should again be offered vp by any mortall Creature. This appellation therfore doth nothing at all releeue either the Papists, or their Masse.
Besides, it appeareth in many of Saint Augustines writings, what hee calleth a Sacrifice, that is to [Page 267] say, either workes of mercy towards our selues, or towards our neighbours, which bee rendred vnto God; as also the prayses & celebration of Gods name. In other places of scripture, and of his owne workes, hee sheweth by what reason euerie Christian is a Pr [...]est.
The frequent deuotions vsed in the Church, is the principall reason mouing Saint Augustine, to thinke, the soules of the godly deceased, to bee releeued by the almes and prayers of the liuing, because they began to be commonly and vsually performed in the Church for the dead. Howbeit, M. Caluin asketh how, or by what warrant out of Gods word, or example, men dare do this. Against whom if it bee replyed, that in the 2. Maccabees, 23. v. 44. it is written, That it is godly to pray for the dead; I aunswere, that the excuse of the author is to be read, appearing in the 15. Chapter. From thenceforth it is not said, [Page 268] that Iudas did sacrifice for the dead: And these words, Pium est ergo, it is godly therefore, be contained in the glosse, and are no part of the text The ancient writers vsed fower reasons or arguments chiefely, to make them beleeue that these things were truely obserued in the Church for the dead.
The first was drawen from that which Luke doth write touching Lazarus, and the rich glutton. To which I aunswere, that, that whole storie, or narration, was but a parable: and, if any the like reason be collected from that place, for reliefe of mens soules, by the liuing after death, I may as well gather out of the same that soules haue teeth, a tongue, and an hand: Augustine himselfe affirming, that this argument is weake and noddeth.
The second argument is this, Why, say they doe men that dye, make wills, if they can receiue no helpe or reliefe by the liuing? This matter is aunswered againe by [Page] Augustine, writing vppon the hundred and eigh [...]th Psalme: Because there is, saith hee, a naturall care of posteritie, ingrafted in all the godly while they liue, vsing no wayes the crewell and profane speach of Nero, saying, When I am dead, Let there be a confusion of heauen and earth.
The thirde argument is this, why, say they, shuld the soules of the godly being dead, appeare vnto the liuing, if they felt not an effect of the workes of the liuing, or that the liuing againe, had none affinitie with them? or did not belong vnto them? I aunswere to this, that the soules themselues are not sent; but that these visions, if GOD will so haue them appeare, are presented vnto them by the dispensation of his prouidence, for the comfort of the godly, and terrour of the wicked, being done by the operation of Angels, and sometimes also by the power of Satan. [Page 270] And where Augustine saith in his booke, De cura pro mortuis, cap. 15. that certaine which were dead, we set vnto those which were liuing, namely Samuel, And on the contrarie amongst the liuing, Paule was taken vp to Paradise, I say plainely, saith hee, that this reason is weake and reeleth.
Their fourth and last reason is this, The godly be taken out of this world, before those euils, which God meant to send amongst them, were comne to passe: as for example, King Ezechias. To this I aunswere, that this their own reason doth teach, that thinges done heere vpon earth, or in this world, doe not belong at all vnto those which be dead, nor be felt by them. For, to what purpose should this prouidence for them bee made by death, if they should be partakers of them after death? and how should they become quiet and happie indeede, if the vnquiet life of the liuing, should trouble them, [Page 271] sayth Augustine? But the godly are happie and quiet, as it is in the Apocalipse, cap. 14. v. 13.
Finally, if no man can perform that office of repentance for the dead, as the schoolmen themselues confesse, how can he mitigate their punishment?
All this collected out of Danaus Comment.
CHAP. Cxi.
There shall be two companies vniuersally after the day of iudgement: the one of the godly, as well Angels as men: the other of the wicked, consisting of both the others.
NOw after the resurrection, the generall iudgement being done and finished, the two Cities shal be setled in their final or last estate: the one being of [Page 272] God, the other of the diuell: the one replenished with the good, the other with the bad; howbeit, both consisting of Angels and men: wherein the good shall haue no will at all, nor the euil any power to sinne or to die in any sort: the good, liuing indeed and ioyfully in that euerlasting life, & the wicked being cōtinued with al vnhappines in eternal death without dying; because both their states are perpetuall. But, in this blessednesse allotted to the good, the conditiō or state of the one, shall be better then the other: and in the miserie orordained for the bad, one shall haue lesse torment then another.
TOVCHING THE punishments of the damned.
CHAP. Cxii.
That the punishments of the damned be euerlasting and the least of them are exceeding great & fearefull, in respect of the weaknes of our nature.
DIuers therefore, nay, verie many, doe vainely (out of humane affection) lament the euerlasting paine of the damned, and their perpetuall torment, without intermission; and doe beleeue that it shall not be so indeed: wherein though they wil not contradict the scriptures, yet doe they priuately in their owne conceipts mitigate the seueritie therof & drawe God to a more merciful sentence, supposing that the report therof in the [Page 274] holy scriptures, is more terrible, then true. For, say they, God will not forget to be merciful, or shut vp his louing kindnes in displeasure. This saying is indeed contained in a godly Psalme; but it is meant, without all doubt, of such as be called the vessels of Gods mercie: Because they are deliuered out of their calamitie & miserie, nor in respect of their own merites, but of God who hath commiseration of them. Or, if this may be thought to be generally spoken, it followeth not therefore that they should think there may bee an ende of theit damnation, of whome it is spoken, And they shal goe to eternall punishment: lest by this means the felicitie also of them might be thought to hau an ende and determination in time, to whom it is also saide, The iust shall go to life euerlasting. But let them suppose, if that may content them, that the punishmōts of the damned bee mitigated in some measure [Page 275] betweene whiles. For, so it may bee vnderstood that Gods anger remaineth stil vpon them, that is to say, their damnation is euerlasting. For, this damnation, is called the anger of God, and not a perturbation of Gods minde; So that in his anger, or during the continuance thereof, his mercies should neuerthelesse not bee shut vp, howbeit the same should not make an end of eternall punishment, but onely giue an intermission or some ease of their torments, Because the Psalme sayeth not, to make an ende of his anger, or after his anger was past, but during his anger. The which his anger if it were alone and by itselfe, or howsoeuer it may bee thought to be the least and smallest punishment, to leese the kingdome of God, to bee exiled from that Citie, to bee a straunger from the life of God, & to want the infinite choice of loyes with God, which he hideth [Page 276] from such as despise him, and affordeth to all such as put their trust in him: yet is it so great a punishment, as no torments, which wee haue knowen, may equall the same, in case Gods anger bee eternall, and these torments doe last but for certain ages, how long soeuer.
CHAP. Cxiii.
That in the world to come, neither the feticitie of the godly, not the punishment of the damned afterwards shall be equall.
THe death of the damned shal bee euerlasting, and haue none ende. That is, They shall bee estraunged for euer from the life of God, and this miserie shall bee common to them an, whatsoeuer men imagine being led by their humane affections [Page 277] touching the difference of their punishments, the mitigating or intermission of their paines: As also the happie life of the Saints shall likewise indure for euer. In which consideration they shal be all equall howsoeuer they shine and glitter in great varietie and difference of degrees, in happinesse, yet with absolute peace and sweet agreement amongst themselues.
OF THE LORDES Prayer.
CHAP. Cxiiii.
That the Lords Prayer containeth all those things which wee are to hope for, and to desire of God.
OVt of the Confession of faith which is briefly comprized in the Creede and which, being imperfectly vnderstood, is milke [Page 278] for babes, but more fully and spiritually conceiued, & expressed, is meate for stronge men, springeth and groweth that good and happy hope of the faithful, which is alwayes accompanied with holy loue. But, among all those things which the faithfull must beleeue, they onely appertaine vnto hope, which are contained in the Lords prayer. For, cursed is euery one, as the Diuine oracles doe testifie, which putteth his trust in man: & so euerie one is wrapped vp in this curse, which putteth his trust in himself. Wherfore we must not seeke but at the hands of our Lord God, any thing which wee hope we shall well performe, or for which well performed, wee looke for any prayse or reward.
CHAP. Cxv.
That the Lords prayer consisteth of seauen petitions: and what the meaning and scope of them is.
VVHerefore the Lords prayer, as it is deliuered by Mathewe the Euangelist, seemeth to containe seauen petitions: in three of the which wee aske for things eternal; in the other fower for things temporall: which yet notwithstanding are necessary for the attaining of things eternall. For, whereas we say, Hallowed be thy name, thy kingdom come, thy wilbe done, in earth as it is in heauen, which some men haue not vnfitly vnderstood, that Gods wil should be done both in our spirit and in our body, all these things are such as must be cōtinued for euer; &, being here begun, by dayly proceeding are increased in vs: which [Page 280] being perfected, which thing wee hope shall bee performed in the other life, wee 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; [Page 281] 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 thē more briefly, put vs in mind, how those seauen are to bee vnderstood. For, the name of God is hallowed in spirit. But [Page 282] 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. Thē 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 [Page 284] 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 [Page 285] 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 concupiscēce 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 [Page 286] 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 [Page 287] 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 [...]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 [Page 288] 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 in.
IN which soeuer of these fower ages or conditions the grace of regeneration findeth each man, there are all his sinnes past remitted vnto him; and the guilt, contracted by the first birth, is dissolued by the second. And of so great force is that the spirit breatheth where it wil, that there bee some which neuer enter into that second estate of seruitude vnder the lawe; but in the first receiuing of the commandemēt haue the hands of Gods helping grace reached forth vnto them.
CHAP. Cxx.
That they which die immediately after baptisme, are happie.
BEfore a man can receiue commandement, it is of necessity that he must first liue, according to the flesh. But if, being initiated with the sacrament of regeneration, hee presently departe out of this life, death shall not hurt him, because Christ therefore died and rose againe, that he might haue dominion ouer the liuing and the dead. Neither shall the kingdome of death hould him, for whom he died that was free among the dead.
CHAP. Cxxi.
That Charitie is the Law and the Gospell, which now hath her dayly increases; but, in the world to come shall haue her absolute perfection.
THat all the diuine precepts are referred vnto Charitie whereof the Apostle sayth, The ende of the commandement is charitie out of a pure heart, a good conscience, and faith vnfained; The ende therfore of euerie precept, is charitie. That is, euery precept is referred vnto charitie. But whatsoeuer is so done, either for feare of punishment, or any other carnall respect, that it is not referred to charitie, which the holye Ghost doth shedde abroade in our hearts, it is not done as it should bee done, though it seeme to bee done. For, [Page 292] charitie reacheth both to God and our neighbour. And truely in these two precepts hangeth all the Lawe and the Prophets: Whereunto wee may adde the Gospell and the Apostles also. For, whēce haue we that saying, The ende of the Lawe is charitie, and God is charitie, but out of their writings What-euer things therefore God commandeth, of which one is, Thou shalt not commit adulterie, and what-euer things are not commanded, but men are aduised thereunto by speciall counsaile, of which one is, It is good for a man not to touch a woman, both these kindes of things are then well performed when they are referred to the loue of God, and of our neighbour for God both in this world and the worlde to come: The loue of God, I say, whome now wee behould through faith, but then shall see him face to face: And our neighbour also now we knowe but by faith. For, wee [Page 293] mortall men, know not the harts of mortall men: But then God shall enlighten the hid things of darkenesse, and manifest the thoughts of our harts. Then shal euerie one haue prayse of God, because each neighbour shall prayse and loue that in other, which diuine illumination will not suffer to be hid in them, but will present it to the viewe of each other. Now concupiscence is diminished and weakned, charitie increasing till it come, euen in this world, to such a greatnes, as greater it cannot be. No greater loue then this can any man haue, than that a man should giue his life for his friends. But, who shall bee able to expresse what height of loue shall bee there, where there shall bee no concupiscence nor no inordinate desire to be repressed? how whole & sound all things shal be there, where there shall be no striuing [...] of direfull death.
CHAP. Cxxii.
What name is most fitly to be giuen to this worke.
BVt let vs now at the last make an end of this worke, which chuse you, whether you will call or vse in the nature of an Enchiridion. But, I truely not thinking your studies and endeuours in Christ Iesus to be such as should be despised, and promising my selfe all good of you; trusting & hoping in the help of our redeemer, and louing you most dearly in the sweete fellowship of his members, I haue written and dedicated vnto you (endeuouring my self to the vttermost) a Book of faith, hope and charitie: Which, God grant bee as pleasing & profitable vnto you, as it is large.