19. The first Chapter. Of Sinne, especiallie originall sinne; and of

The first Chapter. Of Sinne, especiallie originall sinne; and of the vniuersall corrupting of mans nature.

¶ Looke the like place In Gen. 8. at the end.

¹ FIrst, wee will sée, whether there be anie originall sin or no: for there be some, which vtterlie denie the same to bée: then wée will declare, what it is; lastlie, what properties it hath, and how by succession it is conueighed to the posteritie, and by what meanes it is released. As touching the first, we must remember, that both in the holie scriptures, & also among the fathers, it hath diuers names; for in the seuenth chapter of the epistle to the Romans, ² it is called sinne, and the lawe of the members, and concupiscence. Else-where, it is called the want of originall righteousnes, a corruption of nature, a lumpe of wickednes, a froth, a weaknes naturall, ³ the lawe of the flesh, and such other like. The Pelagians in old time denied this sinne; at this daie, the Anabaptists denie it. These in a maner may be accounted their arguments. First they saie, that the fall of Adam was sufficientlie punished in himselfe, and that there is no cause why God will reuenge it in his posteritie; especiallie séeing it is written in the prophet Nahum, that God dooth not twise punish one and the selfe-same thing: for it sufficeth him that he had once punished. Moreouer, it is also written, ⁴ that The sonne shall not beare the fathers iniquitie, but the soule that sinneth, the same shall die. Further, that the bodie, when it is formed in the wombe, is the workmanship of God, and hath nothing that ought to be blamed; naie rather, which is not woorthie of great admiration: that the soule also is either created or infused by GOD: and that the meanes of propagation cannot be accounted euill; bicause marriage in the holie scriptures is commended, and that from the beginning God commanded man to beget children. Wherfore among so manie defenses of innocencie, they demand by what entrances sinne could insinuate it selfe.

They adde also, that Paule in his first epistle to the Corinthians, ⁵ when he exhorteth the beléeuing wife to abide with hir vnbeléeuing husband, if he will abide with hir, among other things saith; Your children are holie. But they saie, that they cannot be holie, if they be borne in sinne; and that therefore they which be borne of faithfull parents, cannot drawe with them originall sinne. They affirme withall, that it is commonlie said, that sinne is a thing spoken, doone, or lusted against the lawe of God; and that it is not sinne, vnles it be voluntarie. And (as Iohn saith in his first epistle the fourth chapter) Sinne is iniquitie, ⁶ contrarie wherevnto is equitie or right; and that this can be no other thing, than is conteined in the lawe, and so that sinne is a transgression of the lawe. All which things cannot fall into infants, when they be borne. And they saie further, that it séemeth not conuenient which is spoken of some; namelie, that this sinne is by the flesh or bodie powred out from one to another: for that the flesh and the bodie are in their owne nature senselesse things, neither can they séeme to be a méet subiect for sinne. And to establish their feigned deuise, they said besides, that those things which are spoken by Paule, ⁷ in the fift to the Romans, must be extended vnto the sinnes, which be called actuall. But they saie, that it is therefore said, that sinne entered by one man into the world, bicause of the imitation and example which the posteritie followed.

2 By these and such other like arguments they being led, denie that there is anie originall sinne. But as for death, and the afflictions of this life, which are commonlie brought as tokens whereby originall sinne is confirmed, they say that those consist of naturall causes, such as in the temperature of the elements and of the humors. And therefore they saie, it is a vaine fable, that we refer them to the fall of Adam. And they thinke it to be a thing most absurd, to affirme, that to be sinne, which by no maner of meanes can be auoided. Lastlie they saie, that if by that meanes we shall be said to sinne in Adam, bicause we were in his loines, according as it is said of Leuie in the epistle to the Hebrues, ⁸ that He paied tythes in the loines of Abraham: by the like and selfe-same reason we may saie, that we were in the loines of other our forefathers, from whom we haue descended by procreation; and that therefore there is no cause whie the sinne of Adam hath béene deriued vnto vs, rather than the sinne of our grandfather, great grandfather, his father, or of anie other our progenitours. And that by this meanes the state of them, which shall be borne in the latter daies, would séeme to be most vnhappie; for that they must beare the offenses of all their forefathers. These things alledge they, to prooue that there is no originall sinne.

⁹ 3 But we, on the contrarie part, will prooue by manie testimonies of the holie scriptures, that there is such a sinne. Thus God saieth in the sixt of Genesis; My spirit shall not alwaies striue with man, bicause he is flesh. And againe; All the imagination of their harts is onlie euill euerie daie. And in the eight chapter; The imagination of their hart is euill, euen from their verie childhood. These things declare, that there sticketh some vice in our nature, when we be borne. ¹⁰ Also Dauid saith; Behold, I was conceiued in iniquitie, and in sinnes my mother hath conceiued me. Nothing can be plainer than this testimonie. ¹¹ Also Ieremie in the 17. chapter saith, that The heart of man is wicked, peruerse, and stubborne. ¹² Yea the same Ieremie and Iob also do curse the day wherein they were borne into the world, bicause they perceiued that the verie originall and fountaine of vices sprang vp togither with them. ¹³ But Iob hath a most manifest testimonie of the vncleanes of our natiuitie, for thus he saith; Who can make that cleane, which is conceiued of vncleane seed? And our sauiour saith; ¹⁴ Except a man be borne againe of water, & of the holie Ghost, he cannot enter into the kingdome of heauen. And euen as the potter dooth not make anie vessell anew, vnlesse he perceiue the same to be ill fashioned before: euen so Christ would not vs to be regenerated againe, vnlesse he sawe that we were first vnhappilie begotten. Which he also testifieth in another place, saieng; ¹⁵ That which is borne of the flesh, is flesh; and that which is borne of the spirit, is spirit. By which words he would signifie vnto vs, that therfore regeneration by the spirit is necessarie, bicause we had before but onelie a carnall generation.

Paule in the sixt chapter to the Romans saith; ¹⁶ that We must not abide in sinne, bicause we are dead vnto it. Which thing he prooueth by baptisme, for he saith; ¹⁷ that All we which haue beene baptised into Christ Iesus, haue beene baptised into his death, to the end we should die vnto sinne, and that our old man should be crucified, and the bodie of sinne abolished. And forsomuch as yoong children be baptised, euen therby we haue a testimonie, that sinne is in them: for otherwise, the nature of baptisme, as it is there described by Paule, should not consist. Also he foloweth the same reason in the epistle to the Colossians, where he saith, that; ¹⁸ We be circumcised with the circumcision made without hands, by putting off the sinfull bodie of the flesh, being buried togither with Christ in baptisme. He compareth baptisme with circumcision, and faith, that those which are baptised, haue put off the bodie of sinne. Neither is it to be doubted of, but that those which be baptised, are baptised into the remission of sinnes. And assuredlie, ¹⁹ the circumcision, which in the old lawe was giuen vnto children, was correspondent vnto our baptisme. And as touching circumcision, it is writen; The soule, whose flesh of the foreskinne shall not be circumcised the eight daie, shall die the death. Wherefore, séeing children haue néed of the sacrament of regeneration, it followeth necessarilie, ²⁰ that they be borne vnder the power of sinne. Paule vnto the Ephesians the 2. chapter saith; that We are by nature the children of wrath. But our nature could not be hatefull vnto God, vnlesse it were defiled with sinne. And in the same place, Paule with most weightie words describeth the féercenes of this wrath; ²¹ how that We walke according to the prince of this world, which is of strength in our harts, by reason of our disobedience, and therefore wee doo the will of the flesh, and of our mind. Augustine also citeth a place out of the first epistle to the Corinthians, ²² that Christ died for all men: wherefore it followeth, that all men were dead, and had néed of his death. But it is a wicked thing, to exclude children out of the number of them, for whom Christ died. But if you shall demand what kind of persons they were, for whom Christ suffered; this did the apostle sufficientlie declare, in the epistle to the Romans, ²³ when he said, that they were weake, Gods enimies, vngodlie, and sinners. Among whom, we must reckon yoong children, if we will grant that Christ died for them.

Besides this, it séemeth that originall sinne is most manifestlie taught out of the seuenth chapter of the epistle to the Romans: for thus it is written; ²⁴ The lawe is spirituall, but I am carnall, sold vnder sinne. Wherevnto is added; The good which I would doo, that doo I not; but the euill which I would not doo, that doo I: it is not I then that doo it, but it is sinne that dwelleth in me. He also maketh mention of the lawe of the members, lamenting that he was thereby drawne captiue and against his will. And in the eight chapter he saith, ²⁵ that The wisedome of the flesh is enimitie against God, and that it is not subiect to the lawe of God, nor yet can it be. Yea, the death, which yoong children haue, dooth sufficientlie beare record, that sinne sticketh in them; vnlesse we will saie, that God punisheth them vndeseruedlie. Moreouer, the place in the fift to the Romans, conteineth a most euident testimonie of originall sinne: for thus it is written; ²⁶ that By one man sin entred into the world, and that all men without exception haue sinned, and that the sinne of one man spred ouer all men, and that for the disobedience of one man manie are made sinners. Further, they which are graffed in Christ, are towards the end of the same epistle, ²⁷ called wild oliue trées: by which metaphor is signified, that man degenerated from the good institution of his owne nature. But if we haue departed from our owne nature, vndoubtedlie we haue gotten originall sinne. And Paule before, so accused all mankind, ²⁸ as he said; There is none iust, there is none that vnderstandeth or seeketh after God: all haue declined, and are altogither become vnprofitable, there is none that dooth good, no not one, &c. All which things sufficientlie declare the deprauation of mans nature. By these testimonies of the scriptures it sufficientlie appéereth (as I thinke) that there is originall sin.

4 Next of all I should confute the arguments of the aduersaries: but first I thought it good to shew the definition of originall sinne; for the same being diligentlie weighed & knowen, manie things will in the meane time be knowen, which serue for the confutation of their reasons. First, we will recite the opinions of other men, then we will declare what we thinke thereof. The Pelagians affirmed, ²⁹ that the sinne of Adam did not spread abroad into the posteritie; but by imitation onelie. Against these Augustine disputed vehementlie, and by manie arguments shewed, that orginall sinne is not onelie by the imitation of Adams sinne. For if Paule would haue said, ³⁰ that the first sin had bin spred abroad after this maner, he would not haue said that it came from Adam, but rather from the diuell; for he was the first that gaue a forme and example of sinning. Wherefore Christ in the Gospell of Iohn said, that the Iewes, which boasted that they came of their father Abraham, were rather the sonnes of the diuell, bicause they did his works. For the diuell was a manqueller, euen from the beginning; and they sought to kill him, which had not deserued euill at their hands. And herewithall Augustine citeth that, which is in the second chapter of the booke of Wisedome; ³¹ that Through the enuie of the diuell, sinne entred into the world, and that they which are of his part doo imitate him.

Vnto which saieng neuertheles I doo not attribute much, partlie bicause that booke is not of the canonicall scriptures; and partlie bicause in the Gréeke text there is some ambiguitie. For this verbe Doo imitate, is not there written, but ⟨…⟩, that is, Haue experience of that death. Howbeit the reason is firme, that of the diuell came the first example of sinning. Further, this opinion is hereby confuted, in that Paule maketh an Antithesis betwéen Christ and Adam. ³² But the righteousnes of Christ is not onelie set foorth vnto vs to be imitated; ³³ but also that they, which beléeue in him, should bée changed in mind, corrected in spirit, and amended in all their strength. Wherefore on the other side, it is required by the nature of contraries, that besides the ill example, which Adam gaue vnto his posteritie, he hath also infected their nature: and (as Augustine writeth in his booke De peccatorum meritis & remissione ) hath with a certeine corruption depraued. Thirdlie, this also maketh against the Pelagians, that euen the verie infants doo die. For as Paule saith vnto the Romans, the sixt chapter; ³⁴ The reward of sinne is death, but the gift of God is eternall life through Iesus Christ our Lord. And in the 15. chapter of the first epistle to the Corinthians; The weapons (saith he) of death is sinne. Lastlie, ³⁵ the baptisme, which is giuen to yoong children, cannot blot out of them the sinne of imitation. Wherefore we ought of necessitie to affirme some other kind of sinne to be in them, ³⁶ vnlesse we will that they be baptised in vaine.

5 Another opinion was that, which the Maister of the sentences citeth in the 2. booke the 33. distinction of them which thought, that originall sinne is onelie a guilt, or trespasse, or bond, wherevnto we are tied by the sinne of Adam. So they acknowledge not, that there is trulie, & in verie déed anie fault or sinne in those which are borne, but onelie a certeine offense, and obligation; the which might cause them to die, & be condemned for the sinne of Adam. This opinion Pighius séemeth in a maner to haue reuiued; for he denieth, that originall sinne is sinne indéed, bicause it is neither a transgressing of the lawe, nor yet voluntarie; and therefore he affirmed the same to be nothing else, ³⁷ but the sinne of Adam, for the which we that be his posteritie are made subiect vnto damnation and death, & are become exiles from the kingdome of heauen. But as for death and afflictions of this life, and lusts of the flesh, and other such like affections, he saith that they come of the well-springs of nature. All which things, so far is he from calling sinnes, as he pronounceth them to be the works of God; for he saith, that GOD is the author of nature, and that these things followe the humors and temperature of the bodie; and that which we sée happeneth in brute beasts, happeneth also in men, as touching the flesh and grosser powers of the mind, For they doo desire such things as are preseruatiue, pleasant, and profitable, whether they be agréeable to reason, or against it; & to auoid those things that be contrarie. Wherefore he affirmed originall sinne to be the onelie transgression of Adam, in the danger of which one transgression, he would haue vs all to be borne: not for anie sinne, or fault, or corruption that we haue in our selues.

³⁸ And he saith moreouer, that those which die onlie in the danger of that sinne of Adam, shall not be afflicted in an other life with sensible paine; for he imagineth (although he dare not boldlie affirme it) that they shall either in this world, or else in some other pleasant place be happie, with a certeine naturall blessednes, wherein they shall liue, praising of God, and giuing of thanks, although they be banished from the kingdome of heauen. Of which discommoditie neuertheles (as he dreameth) they shall nothing complaine, or be sorrowfull for it: for this were to striue against the will of God, which a man cannot doo without sinne. But forsomuch as while they liued here, they had no naughtie will, it is not to be thought, that they shall haue it in an other life. And that they shall not be pressed with sensible paine, it séemeth to himselfe, ³⁹ that he verie well prooueth, and that by two reasons; first, bicause they committed no euill, nor yet contaminated themselues with anie naughtinesse; secondlie, bicause there is required in this life no repentance or contrition for originall sinne. And for this feigned deuise, he hath this colour, to wit, that sinne should not be vnderstood, but after the true proper maner: that is, ⁴⁰ that it be a thing, spoken, doone, or lusted against the lawe of God, and that it be voluntarie; bicause it is not forced vpon anie against their will, but may be auoided: but forsomuch as these things take no place in yoong infants, therfore sinne cannot be in them. Howbeit, he saith, that he denieth not originall sinne; for he saith that it is the sinne of Adam, for the which all we are condemned, and doo die. But therefore I said, that this man séeketh pretenses; bicause I sée in verie déed, that he was mooued to speake these things for some other cause. For whereas he attributeth so much vnto frée will, and hath written so manie things touching that matter against vs: ⁴¹ and he séeing that the same might not consist, if he should plainelie grant originall sinne, in such sort as it is taught of all the godlie; therefore he found out for himselfe this new deuised doctrine, the which (as I said) is not altogither so new: for it is both touched and reiected by the Maister of the sentences.

But to giue a more colourable shew to this his deuise, ⁴² he bringeth a similitude of a most liberall prince, who not onelie giueth fréedome to a seruant of his; but also indueth him with lordship, and heapes of riches, the which also should come to his posteritie. And he onelie chargeth him faithfullie to obserue certeine commandements of his, the which he transgressing, knoweth that all those riches and preferments shall be taken from him, and he to returne to his old bondage againe. This seruant, as an vndiscréet and vngratefull person, breaketh the princes commandement; whereby not onlie himselfe is become a seruant, as before he was, but also his séed borne vnto him become bond-slaues. He saith, that those children haue nothing wherefore they should complaine of bondage to their prince; but rather to giue thanks, that he had so liberallie shewd himself to their fathers: but that as concerning their father, they may gréeuouslie sorowe, bicause he lost those benefits, as well from himself, as from his posteritie. Yea, & what if this also be added; namelie, that the princes liberalitie was so great, as he inuited the posteritie of that vngratfull seruant, to the verie same, & much greater preferments; & so inuited them, as franklie he sent his owne sonne to prouoke them? Euen so (saith he) standeth our matter. Adam was so created of God, that he was capable of that supernaturall felicitie; who neuertheles setting light by the commandements of God, was despoiled of all those supernaturall gifts, and was left to the first state of his owne nature. And in the same state we also are procreated, and so for his sinne are we damned, doo die, and are banished out of the kingdome of heauen, suffering manie discommodities, which are deriued from the originals of our nature. Wherefore we may complaine of our first parents, but not of God; for he was most liberall vnto him: and especiallie, séeing he calleth vs againe vnto himselfe (which is the highest felicitie) by his onelie sonne, and him would haue to suffer death for our saluation.

6 But that which I haue now twise spoken of, dooth make verie much against this opinion; to wit, that infants doo die. For death hath no right where there is no sinne; ⁴³ vnlesse we will saie, that God punisheth the innocent: and this reason is confirmed by the argument of saint Paule, whereby he prooued sinne to be before the lawe; ⁴⁴ For death (saith he) reigned from Adam euen vnto Moses. But according to Pighius opinion, this reason might séeme to be verie blunt. For some might saie; Though they died, yet it followeth not thereby, that they had sinne: for sinne happened vnto them by reason of Adam, for whose sinne sake they became mortall. Moreouer, ⁴⁵ dooth not Paule grant corruption to be in nature, when he declareth that sinne dooth dwell in him, and confesseth that the lawe of his members dooth drawe him awaie captiue, and such other like things? But let not Pighius obiect against me, that these things come to the originals of nature; ⁴⁶ for these originals be not of nature that is perfect, but of nature corrupt and depraued. Neither ought he in this matter to bring a similitude of brute beasts; for man is created to be farre more excellent than brute beasts, and to be the ruler ouer them. Indéed man had in himselfe originals, whereby hée might desire things pleasant and commodious, but not against reason and the word of God: for, to haue such forceable and violent affects, is not the propertie of men, but of beasts. Ouer this, ⁴⁷ séeing our soule was immortall, and giuen from GOD, it requireth a bodie méet for the same; namelie, such as might be preserued for euer, least the soule should at anie time be constreined to be without the same. So as we must not flie to the first grounds of nature; for it was not so ordeined at the first, as we now haue it. ⁴⁸

But if that Pighius will imagine, that God created these wicked lusts and affections in vs, he shall deale both blasphemouslie and reprochfullie against him; the which faults hée goeth about to laie to our charge without a cause. For séeing God is both the best, the wisest, and the most iust, and hath created man vnto the chéefest felicitie; hée would not haue indued him with those things, wherby he should be drawne backe from that felicitie, which would induce him to that which is contrarie vnto him commandements: which things of themselues would be vile, and would lead vs captiue vnder the lawe of sinne and death. For if these affections should be mortified and crucified in vs (as indéed they ought to be) we must confesse, ⁴⁹ that they be vices, and be hatefull vnto God. Neither maketh it so great matter that he saith, that those things properlie be not sinnes; vnlesse, euen as cold is called slowe, ⁵⁰ bicause it maketh men slothfull; so these things, bicause they stir vp men to sinne, that therefore after a sort they may be called sinnes. Or else in like maner as the scripture is named a hand, bicause it is written with the hand; or that the spéech is called a toong, bicause it is vttered by the ministerie thereof: so these may be called sinnes, bicause they haue procéeded from sinne. These similitudes doo nothing at all further Pighius cause; for although Augustine vsed now and then to speake after that sort, yet his will was to be vnderstood, concerning those defects and imperfections, which are remaining in man after baptisme.

7 But Augustine saith, that in anie wise they be sinne before baptisme; yea, the holie Ghost also by Paule calleth them sinnes: ⁵¹ and the nature of sinne is agréeable vnto them. For wée haue defined sinne in such sort, as it apperteineth vnto all things, whatsoeuer doo striue against the lawe of God: for as Iohn saith; ⁵² Sinne is vnrighteousnes, and who perceiueth it not to be a thing vniust, ⁵³ that the flesh should make the spirit subiect vnto it, and that our soule will not repose it selfe in the word of God? Séeing therefore all these things doo stir vs vp, to transgresse and rebell against the word of God, both they are vnrighteous, and must be called sinnes. Beside this, the words of Dauid are against Pighius; Behold, I am conceiued in iniquitie, and in sinnes my mother hath conceiued mee. If naughtie desire, ⁵⁴ and these vices were the works of nature, surelie the man of God would not complaine of them. And what did Paule the apostle otherwise meane, when hée wrote these words vnto the Ephesians; ⁵⁵ We are by nature the children of wrath, but that sinne is in euerie one of vs? But Pighius goeth about by a peruerse interpretation, to wrest this testimonie from vs, saieng; that To be the children of wrath by nature, is no other thing, than To be the children of wrath by a certeine condition of our birth, bicause we are so brought foorth into the world. And he alledgeth, that some be called seruants by nature, ⁵⁶ which is no other thing, but that they be borne vnto such a state as they doo serue. But we neither can nor ought to rest vpon this feigned deuise; for the wrath of God is not stirred vp but vpon iust cause: ⁵⁷ for it is no such thing, as can be kindled either rashlie or by chance. So as it behooueth, that in our nature there bée something amisse, whereby Gods wrath is prouoked to reuenge. And that similitude of his serueth not to his purpose; for those which are said to be borne bond-men by nature, ⁵⁸ haue euen by nature something in them apt for bondage; for if we giue credit to Aristotle in his Politiks; they are bond-men by nature, which excéed in strength of the bodie, but in reason be slowe and dull. And thereby it coms to passe, that they are more méet to serue, than to command others, or to liue at libertie.

⁵⁹ Also the apostle dooth sufficientlie declare, wherefore he calleth vs by nature the children of wrath: euen bicause we by nature, séeme to be prone to stir vp Gods wrath, and doo walke according to the prince of this world; and also for that the diuell can doo much in our harts, by reason of incredulitie; and that we fulfill the will of our flesh, and of our mind. These be the things which make vs the children of wrath. And how can it be denied, that sinne is in our nature, séeing Christ would haue vs to be regenerate; ⁶⁰ for vnlesse we are framed amisse, what néed were it for vs to be fashioned anew? Besides this, in the eight chapter of the booke of Genesis, it is plainelie spoken; ⁶¹ that The imagination of mans hart is euill, euen from his childhood. And how dare Pighius be so bold, to call that a good thing, and the worke of God, ⁶² which the holie Ghost in plaine termes hath called euill? But least he should séeme to saie nothing, he imagineth that the same was spoken by God of his mercie; as though he would so excuse men, and testifie that he would not destroie the world anie more by water; bicause that men were made on that sort, and that the cogitations of them did tend vnto euill, yea, euen from their childhood. But while he iudgeth this to be an excuse, he is far deceiued; ⁶³ for this is thought to be the better and more naturall sense of this place; namelie, that God would enter into a couenant with Noah, that he would neuer destroie the world againe with water; though otherwise men were such as they deserued the same, and the imagination of their harts was euill euen from their childhood. These things doo not cleare mans nature from sinne, but rather signifie the same to be more vicious and corrupt: which neuertheles God will spare for his mercie sake.

⁶⁴ 8 Lastlie, we reade in Paule, that By the disobedience of one man, many were made sinners: which sheweth, that there is sinne in them, which be borne of Adam; for the which they may be called sinners. But Pighius thinketh himselfe able by shifts to auoid this, bicause that sinners are sometime so called, by reason of the gilt or fault, although the act of sinning be past, and shew it selfe no more. Notwithstanding it be so, yet is he neuer able to shew out of the scriptures, that anie man is called a sinner; but that either he hath sinne in him, or else hath surelie committed sinne before: ⁶⁵ vnlesse he will saie that God maketh men guiltie without anie sin [committed] by them. Moreouer, Pighius considereth not that by this his feigning is brought in a middle opinion, touching the state of them which die onelie in the guiltinesse of Adam; whereas the scriptures doo plainelie teach vs, that in the last iudgement there shall be no meane, but that men shall either be committed to euerlasting fire, or else shall inioie eternall felicitie. And it is a rash part to procéed further in such things, than is reuealed in the holie scriptures: wherefore they deale with more moderation, and greater wisedome, which refer all this whole matter to Gods diuine prouidence. But it is a goodlie matter, to sée by what reasons our Pighius is mooued; They shall not be gréeued (saith he) with anie sensible paine, bicause they did not contaminate themselues in this life with anie lewd purpose. ⁶⁶ What matter maketh this? It sufficeth that they had a naughtie nature; for they were prone vnto sinne, although in respect of their age they could not sinne. The woolfes whelpe is slaine, which neuertheles might excuse it selfe, that it had not as yet wearied anie shéepe, or doon anie damage to the flocke; yet the reason wherefore he is killed, is good: bicause he hath a woolfes nature, & would doo those things, if he were suffered to liue.

Hervnto Pighius addeth another argument; namelie, that sorrowe & contrition is not required for originall sin. But how is he able to proue this? ⁶⁷ For all godlie men haue gréeuouslie lamented for being opprest with this vice. Dauid, at what time as he occupied himselfe in repentance, brake out into these words; Behold how I am conceiued in iniquitie. Paule dooth so bewaile for this offense, as he crieth out; O vnhappie man that I am! Who shall deliuer me from this bodie subiect vnto death? And whereas Pighius saith, that these will be content with their state, he vseth no other reason, than bicause if they should striue against the will of God, and should be sorrowfull for the iudgement doone vpon them, they should sinne: which thing is not néedfull to surmise of them, bicause they committed no sinne in this life. But here Pighius must be demanded, Whether infants haue had that right will in this life? He must of necessitie denie it, séeing by reason of their age they could not haue it. Which being so, how dare he assigne the same to them in another life? It is much more probable, that they shall there haue an euill will, whereof there was a beginning in them, while they were here, than anie good will, whereof they possessed no token in this life. But that similitude, ⁶⁸ which he brought of a liberall prince, who not onelie fréed his seruant, but also aduanced him to great honours, is none of his owne proper inuention: for it is borrowed out of Aegidius Romanus, ⁶⁹ the Schoole-diuine, who neuertheles acknowledgeth with vs the corruption of nature, and naughtines naturallie ingraffed in vs from the beginning.

⁷⁰ But yet this [similitude] must be examined, least, as tapestrie hangings couer the blemishes of bare wals; so the same, with the shew and colour cast vpon it, may cloke some error, and dangerouslie deceiue and abuse vs. He setteth foorth vnto vs Adam as a bond-man, which from the beginning, was both set at libertie by God, and also indued with excellent gifts; and so furnished, as those things should also haue béene extended vnto his posteritie, so that he had obeied the commandement and lawe of God: but if he neglected to doo the same, then he with all his posteritie should returne to the former state of bondage. Herein lieth hid the error of Pighius; for he feigneth to himselfe a man, which from the very beginning had a nature that was subiect to corruption, & bound fast vnto the seruitude of vnreasonable affections. Which thing is not true; ⁷¹ for he was made perfect by God, not that he should be like vnto a brute beast. Indéed he had desires vnto things, which were both pleasant, and might preserue; but yet vnto no such things, as should stir him vp against the word of God, and right reason. And there was a bodie giuen vnto him, which might haue endured for euer. Therefore when he sinned, he fell not into his first state, but procured to him selfe a new infelicitie. These things shall suffice at this present concerning that second opinion.

9 The third is, that lust or concupiscence dispersed in the flesh and members is originall sinne. ⁷² Of which opinion was Augustine, as appéereth by his booke De peccatorum meritis & remissione, and by manie other places. Whom she Shoole-men do interpret, that he ment not al-onlie of the concupiscence of the grosser parts of the mind, but also of the naughtines of the will. But Pighius repugneth, ⁷³ saieng; that Augustine affirmed, that onelie concupiscence of the flesh and members is originall sinne: as though Augustine ment not, that by the wickednes of the affections, both the mind is blinded, and the will corrupted. For séeing these vices are ioined one with another, he would vnder one name comprehend them all: and he vsed the name of concupiscence, bicause in it the force of this disease dooth more plainlie and manifestlie appéere. Where Hugo De sacramentis, wrot, ⁷⁴ that Originall sinne is that, which we from our natiuitie drawe into our mind through ignorance, and into our flesh through concupiscence. Lastlie, whereas Christ said, that None can be saued, ⁷⁵ except he be regenerated; he ment, not onelie as touching the flesh, or lusting part of the mind: for it chésflie behooueth, ⁷⁶ that our reason and will be borne anew; then followeth regeneration of the affects and of the bodie, whereby (as méet it is) all things are subdued to the spirit and word of GOD. Neither did Augustine by concupiscence vnderstand the verie act of lusting; but the ablenes, proanesse, ⁷⁷ and readie disposition vnto ill dooing: which vices are not alwaies knowne in children, but so far foorth, as they descrie themselues by their age. For so in déepe darknes, ⁷⁸ there is no difference betwéene a blind man, and him that séeth; but so sonne as light commeth, or the daie is present, the impediment of the blind man is easilie perceiued. Before that the woolfe be past the age of a whelpe, ⁷⁹ he sheweth not his nature and rauening. The scorpion dooth not alwaies pricke, yet dooth he alwaies carrie a sting. The serpent, while he is numd through cold in the winter, is safelie handled, not bicause he hath no venom, but for that he is not able to powre it out.

And he saith, that this concupiscence is brought vnto vs by generation, bicause all wée haue sinned with Adam; for he iudgeth, ⁸⁰ that all mankind was in Adam, as in one lumpe: and that, bicause nature was corrupted in him thorough sinne, we cannot from thence drawe other than a corrupt nature; ⁸¹ for Grapes are not gathered of thristles, nor figs of thorns. But he saith, that this concupiscence is speciallie deriued vnto the posteritie, through the heate of lust which happeneth in procreation. ⁸² Yet some of the wiser sort of Schoole-men haue iudged, that although there should happen no wantonnes of lust in the coniunction of the parents, yet that the child should not be without originall sinne; bicause the same was in the first man, as it were in Seminali ratione (as they speake) that is, the nature of the séed. ⁸³ But if so be thou demand of Augustine, whether he thinketh that this concupiscence, which he saith is originall sinne, be voluntarie? He will answer, that it may bée called voluntarie; bicause the sinne committed by our first parents was voluntarie: but in vs, it cannot be said voluntarie; bicause wée haue not taken it vpon vs by our owne choise, vnles perhaps it may be so called, ⁸⁴ for that it is not by violence put into vs. Against this opinion Pighius inueigheth, for thus he saith; If so be that the sinne of Adam corrupted mans nature, it behooued such a naturall effect to be in sinne; for there was not anie thing at all in that first transgression, that had a propertie to corrupt nature more than other sinnes haue. Wherfore it shall be necessarie to confesse, that our nature is corrupted; not onelie by the fault of our first parents, but also by the sinnes of all our progenitors. Which thing séemeth verie absurd vnto Pighius, that we should be so much more corrupt than others, as we are later borne than they.

10 But this chéefe point, to wit, whether the sinnes of all parents be deriued from one to another vnto the posteritie, I will for this time omit; and will speake thereof toward the end, so much as shall be thought méet. In the meane while I denie, that which this man taketh for a ground; namelie, that corruption is the naturall effect of sinne. ⁸⁵ For the reason thereof procéedeth rather of diuine iustice, by which the grace of the spirit, and heauenlie gifts, wherewithall man was indued before his fall, was remooued from him, when he had sinned. And this withdrawing of grace procéeded of Gods iustice, although the blame must be ascribed to the transgression of the first man, least thou shouldest straitwaie saie; ⁸⁶ that God is the cause of sinne. For when he had once withdrawne his gifts, wherewith he beautified man, foorthwith insued vices and corruptions of their owne accord, the which before were strange from the state and condition of man. This man demandeth, how sinne can haue the power to corrupt mans nature? Whether by meanes of priuation? Or by reason of the matter or subiect of priuation? But by meanes of priuation, he thinketh it vnpossible to be; for that, being nothing, can worke nothing: neither that it can be by reason of that action, which is subiect vnto priuation, as was the wicked choise, through the will of the first man. For he saith that Adam, when he did eate the forbidden fruit, desired not this; ⁸⁷ neither was it his will to corrupt his owne nature, and the nature of his posteritie. This is a verie weake argument; for oftentimes we sée that many things doo followe men against their wils, andn vnwares, which things, though they would not, yet are they ioined togither with their actions. ⁸⁸ They which load themselues immoderatelie with meate and drinke, doo it not vpon anie such cause, as to procure vnto themselues the gout; but the gout followeth of it owne accord. Euen so, although Adam would not haue had these things happen, yet when he had sinned, they happened of themselues.

But he saith, that séeing this concupiscence happeneth of a certeine necessitie of birth, and not by choise or election, it cannot haue the nature either of a fault or sinne. But this co~meth to passe, by reason that he maketh a lesse & lighter matter of sinne, than he ought to doo: for he would sinne to be voluntarie, and a thing spoken, doone, or lusted against the lawe of God. But if he take the same to be iniquitie, ⁸⁹ as Iohn hath described it; he shall perceiue that the nature of sinne is to be found in concupiscence. For it is an vniust thing, ⁹⁰ that the bodie should not obeie the mind in honest things; & that the lusts should be at variance with the mind, and seeke to haue dominion ouer it; that reason should striue against God, and despise his commandements. These things being vniust, come they willinglie, or come they necessarilie, doubtlesse they be sinnes. But dooth not this Pighius, which obiecteth these things, perceiue that it is necessarie also for him, to appoint that the posteritie of Adam is guiltie of his sinne, and that whether they will or no; which thing is speciallie against the word of God? For it is written in the prophet Ezechiel; ⁹¹ The sonne shall not beare the fathers iniquitie; And; The soule that sinneth, tha same shall die. ⁹² Which doubtlesse will be false, if we beléeue Pighius; séeing children doo die, and are giltie of eternall damnation, although they haue sinned nothing at all. Vnto which absurditie we be not driuen, which we doo put, in euerie man that is borne, the fault and the cause wherefore he dieth and is condemned.

Also vnto Pighius it séemeth a reprochfull and blasphemous thing against God, that he suffereth sinne to be sowne in new borne babes; séeing they cannot doo withall, but be borne and affected in such sort as we sée all other men to be borne and affected. But let Paule make answere to this obiection, which saith in his epistle to the Romans; O man, ⁹³ who art thou that makest answere vnto God? Hath not the potter power of the claie, to make of one lumpe one vessell to honour, and another to dishonour. Let Esaie also answere, which saith; ⁹⁴ that It is not conuenient for one potsherd to dispute with another touching the workemanship of their maker. God is not such a one, as ought to be brought into order by our reason; which would come to passe, if we should measure his iustice by the rule of our iudgement. Séeing there is no daie passeth ouer, wherein there happeneth not somewhat in the gouernment or worldlie things, that we blame, and that dooth not content and satisfie our owne wisedome; when I praie shall we count God to be iust? For who is able to declare the cause, whie grace is not so much giuen vnto him which perisheth euerlastinglie, as to another which is saued?

11 I knowe that these men haue béene accustomed to saie, that God dooth nothing there vniustlie; bicause he is not bound to anie lawe; and that he distributeth one and the like grace vnto all men. But here certeinlie humane wisdome will not staie it selfe; for it will complaine and saie, that he ought to deale alike towards all, though not by the precept of mans lawe, yet by the lawe of his owne goodnes. Moreouer, what humane wisedome can sée, what the iustice of God is, that some are taken awaie, while they be yet infants or children, least afterward their harts should be peruerted with lewdnes; and by this meanes doo atteine vnto saluation: whereas others be preserued safe vnto their ripe yéeres, at which time they deserue their owne destruciton; ⁹⁵ where otherwise they might haue béene saued, if they had died in their infancie? Here ought we to haue in honour and estimation the secrets of Gods iudgement, and not to be of the mind to correct and amend them, according to the prescript of our lawe.

⁹⁶ Cato, an ethnike man, taking part with Pompeie, bicause he iudged that part to be iuster than Caesars part; at the last, when victorie inclined [vnto Caesar ] and that Pompeis side was discomfited and fled; he looked vp to heauen, and cried out, that There is great obscurenes in diuine things: for he thought it a thing vnwoorthie of Gods prouidence, that Caesar should haue the victorie. And surelie, when I thinke vpon these things, I am much delighted with the answer of Augustine, which he vsed against the Pelagians, when he intreated of the verie same matter that we haue now in hand. ⁹⁷ For two arguments somwhat subtill & difficult, were obiected vnto him by the Pelagians. One was; how it might be, that God, which for his goodnes sake, dooth forgiue vs our owne sinnes, will impute other mens sinnes vnto vs? Another was, If so be that Adam, by originall sinne, condemneth those which sinne vnaduisedlie, and against their wils, why dooth not Christ also, (least hée should giue place to Adam in anie thing) saue the vnbeléeuers? To these Augustine maketh answer. ⁹⁸ What if I were somwhat dull, and could not confute these reasons vpon the sudden; should I therefore giue the lesse credit vnto the scriptures? Naie rather, it is much more méete that I should acknowledge mine owne simplicitie, than to laie anie falshood vnto the scripture. But afterward he dissolueth both the arguments: for vnto the first he answereth, that God is excéeding good, ⁹⁹ and dooth not impute the sinnes of others vnto vs (as these affirme [that he dooth] in originall sinne;) but the iniquitie of our owne selues, which cleaueth to our owne nature, euen from the first beginning of all. Vnto the other he saith, that Christ saueth euen them that be vnwilling, ¹⁰⁰ for that hée expecteth not them till they be willing; but of his owne accord commeth vnto sinners, when they be both vnwilling and resisting, and also the he bringeth manie infants vnto felicitie, before they as yet beléeue; neither by reason of their age can haue faith, whereby they should beléeue.

These things I thought good to bring in, to shew that it is lawfull for me, if I will, to vse the answer, which this father first vsed, & to saie vnto Pighius; ¹⁰¹ Let vs leaue vnto God the defense of his owne cause, he hath no néed of vs to defend him, that he should not be counted vniust or cruell. Let vs beléeue the scriptures, which crie out euerie-where; that We be borne in sinne and corruption. Which thing also both death, and an infinite heape of calamities doo shew; which in verie déed should not be laid vpon the children of Adam, vnlesse there were some sinne in them to be punished. But they which descend not into themselues, nor looke into their owne nature, how prone it is vnto all naughtines, doo not knowe what this concupiscence meaneth. Yet no small number of the ethnike philosophers perceiued the same; for they maruell how, ¹⁰² in so excellent a nature, so great lewdnes, and selfe-loue, and desire of voluptuousnes can be: and they so acknowledged these euils, that they also adiudged it most néedfull for their children, to haue chastisement and discipline. And for the redressing of this ingendred naughtines, ¹⁰³ they counselled vs to take in hand labours, and exercises, and other weightie and hard enterprises: but indéed they perceiued not the cause and fountaine of these euils; for that is onelie to be perceiued by the word of God.

12 Furthermore, Pighius disputeth, that this lusting, which Augustine calleth concupiscence, is the worke of nature and of God, and therfore can not séeme to be sinne. But it is answered before, that it procéedeth not from the originals of nature, as the same was instituted by God; but from it being corrupted; for when man was created, he was made iust, and (as the scripture speaketh) Vnto the image of God. ¹⁰⁴ And therefore that same appetite in Adam, of things pleasant and preseruatiue, when he was first created, was not raging and vehement, that he should doo against right reason and the word of GOD; for that followed afterward. Wherefore the same must not (as Pighius saith) be called the worke of God, but the naughtines of sinne, and corrupting of affections. And therefore Augustine calleth Iulian the Pelagian, A shamelesse praiser of concupiscence; ¹⁰⁵ for he commended it, euen as Pighius dooth, to be a notable worke of God. Moreouer, Pighius is against Augustine, for the same verie cause, that he saith concupiscence is sinne before baptisme, and denieth it [so to be] after baptisme; whereas (saith he) concupiscence is all one, God all one, and his lawe all one: wherefore he concludeth; that either sinne must be in both, or else in neither of them. But here Pighius greatlie erreth in two respects; ¹⁰⁶ first, bicause he thinketh that in regeneration, there is become no change: especiallie séeing he cannot denie, but that Christs remedie is added, his righteousnes applied, and our guiltines taken awaie; for God dooth not impute that concupiscence, which remaineth after regeneration.

Moreouer, the spirit is giuen, wherewith the strength of concupiscence maie be broken; that although it doo sticke within vs, yet that it shall not reigne [ouer vs;] for to this end Paule exhorteth vs, ¹⁰⁷ when he saith; Let not sinne reigne in your mortall bodies. Againe on the other part he is deceiued, ¹⁰⁸ in that he thinketh Augustine to iudge, that the concupiscence which remaineth after baptisme is no sinne at all; but most especiallie, if the sinne be considered alone, [as it is] by it selfe: for in most plaine words he declareth it in his owne nature to be sinne; bicause it is disobedience, against the which we must continuallie wrestle. ¹⁰⁹ And where he denieth the same to be sinne, it must be vnderstood as concerning guiltines; for that out of all doubt, is taken awaie in regeneration. For by that means it coms to passe, that although it be verie sin indéed; yet God dooth not impute it for sin. Moreouer, Augustine dooth compare concupiscence with those sinnes, which are called actuall; by the comparison whereof, it may be said, to be no sinne: for it is far from the gréeuousnes of them. But I maruell how Pighius dare saie, that Augustine determineth without testimonie of the scriptures, that concupiscence is originall sin; séeing he, in his disputations against the Pelagians, defendeth his opinion chéefelie out of the holie scriptures. ¹¹⁰ And the cause whie he calleth originall sinne concupiscence, is, for that originall corruption dooth chéeflie declare it selfe, through the vnpurer desires of the mind, and of the flesh.

13 Now it is expedient to sée, what others haue said concerning this matter: for, besides this, there is also another opinion of them, which say that originall sin is a lacke of originall righteousnes. ¹¹¹ Which thing Anshelmus affirmed in his booke De partu virginis; and he drew manie other scholasticall authors into his opinion. And these men meane no other thing by originall iustice, or righteousnesse, but the right institution of man, when as the bodie obeieth the mind, and the inferior parts of the mind are subiect to the superior; & [when] the mind is subiect vnto God, and to his lawe. In this righteousnes was Adam created; and if he had so continued, all we should haue liued in it: but séeing he fell, all we were depriued thereof. And they would haue the lacke of this righteousnes to be originall sinne. ¹¹² But that they may shew their opinion the better, they saie that euerie defect is not euill; for although a stone doo lacke righteousnes, yet it shall not be said that a stone is vnrighteous or euill; but when as a thing shall be fit and méet to possesse that whereof it is destitute; then such a defect is said to be euill: as it happeneth in the eie, when it is béereft of abilitie to sée well; we doo not saie therefore, that there is a fault or blame in the eie. For then sinne commeth, when by reason of such a lacke, there followeth a contending and wrestling against the lawe of God. ¹¹³ And this opinion is also condemned by Pighius; for he saith, that It is no sinne, if one kéepe not the gift which he hath receiued. For it may be, that one which is borne in perfect health, and in a good state of the bodie, ¹¹⁴ may fall into a disease, or be maimed in some member, or else become lame; yet there is none that will call those defects offenses or sinnes. But this similitude is not agréeable to the purpose; for a disease or maime of the bodie, doth not make either to the performing or violating of Gods lawe: but that which they call a want of originall righteousnes, dooth of necessitie bring with it the breach of Gods lawe. Moreouer, he laboureth to prooue, that the losse of originall righteousnes in yoong children is not sinne; bicause the same was not foregon by their fault: but this againe is to call God to an account. ¹¹⁵ But God is not registred among the decrées of men, he is not to be brought into the order of mans lawes.

Let Pighius confer that opinion with this, which he reasoneth against. This affirmes he, that God dooth condemne the faultines and vncleanes, which he appointed and shewed to be in new borne babes: Pighius maketh guiltie and condemnes children of that vice and sinne which is not in them; but onelie is that which Adam the first parent of all committed in himselfe: for otherwise he taketh those children to be most innocent. But whether of these is the further from reason, and dooth dissent from the lawes of men? To punish an innocent for the sinne of another? Or else, to condemne him, which hath cause in himselfe whie he should be condemned? Vndoubtedlie, vnto them which shall diligentlie consider of the thing it selfe, ¹¹⁶ the saieng of Anshelme is better in manie respects, than this opinion of Pighius. We knowe it to be true, which Ecclesiastes saith, that God made man vpright: but when he had once sinned, he fell by and by into wickednesse. He dooth not now behold God and heauenlie things anie more, but he bendeth himselfe continuallie down to earthlie and to carnall things, and is subiect to the necessitie of concupiscence: and this is to want originall righteousnes. For actions be not plucked awaie from man, but the power of well vsing them is taken awaie: as we sée happen by experience, ¹¹⁷ in such as be taken with the palsie; verelie they mooue their hand, but bicause the power is hurt, whereby they might rule that motion, they mooue the same faintlie, and deformedlie. This also happeneth in vs; for séeing diuine righteousnes is wanting, the ground is corrupted, whereby our works should be rightlie ordered and performed. But (saith Pighius ) it cannot be sinne in yoong children, to be destitute of this gift; for they are not bound by anie dutie or obligation to haue it. But if (saith he) our aduersaries shall saie otherwise, let them shew a lawe, whereby we that are borne bée bound; which (saith he) bicause they cannot doo, let them cease to saie, that this want of originall righteousnes is sin. But we not onlie will shew one, ¹¹⁸ but thrée lawes. The first is the institution of man; God made man according to his owne image and likenes, wherefore such it behooueth vs to be: for God dooth iustlie require that which he made in our nature. And the image of God dooth herein chéeflie consist, that we be adorned with diuine properties; namelie, iustice, wisedome, goodnes, and patience. But contrariwise Pighius crieth out, ¹¹⁹ that this is not the nature of the image of God; for that (he saith) consisteth in vnderstanding, memorie, and will: as Augustine is his bookes De trinitate, and in manie other places hath taught. These things indéed are said of the Schoole-men. But we will prooue the matter to be farre otherwise, both by the scriptures, and saiengs of the fathers.

¹²⁰ 14 First, it is thus written in the epistle to the Ephesians; Put ye off the old man, according to the conuersation in times past, which is corrupt, according to the deceiueable lusts: and be ye renewed in the spirit of your mind, and put yee on the new man, which according to God is created in righteousnes and true holines. And in the third chapter to the Colossians; ¹²¹ Ye haue put on the new man, which is renewed to the knowledge and image of him that created him. And a little after he sheweth the properties of this image; ¹²² Put ye on the bowels of mercies, goodnes, modestie, meekenes, gentlenes, forbearing one another, and forgiuing one another. And in the eight chapter to the Romans; Whom he before knew, ¹²³ he also predestinated, to be made like vnto the image of his sonne. All these things doo sufficientlie declare, what maner of image of God the holie scriptures set foorth vnto vs in the creation and instauration of man: neither did the fathers mislike of this opinion. Irenaeus in his fift booke saith, that by the infusion of the holie Ghost, man is made spirituall, euen in such sort as he was created by God. And Tertullian against Marcion saith, that that is the image of God, which hath the selfe-same motions and senses with God: and the reason which persuadeth vs herevnto, is, that man was therefore made at the beginning like vnto the image of God, ¹²⁴ bicause he should be the gouernour of all things created, as if he had béene a certeine deputie of God. And no man can doubt, but that God will haue his creatures to be well gouerned; for he continuallie biddeth vs, that we should not abuse them. And we are bound by a lawe, to ascribe vnto God all those things, whereby we are holpen, as from whom all things doo flowe. But a good vse, and right administration of things cannot appéere, vnles we be furnished with those conditions, which (we haue said) doo belong to the image of God. And whereas Augustine assigned the image of God to be in the vnderstanding, memorie, and will; we saie he did it, to the intent he might set foorth vnto vs some forme or example of the diuine persons, how one of them doo respect another. But he must not be so vnderstood, ¹²⁵ as though he would make these faculties of the mind to be the image of God; they being naked, and despoiled of those vertues, which we haue declared.

Wherefore we haue a lawe giuen vnto vs, either by the institution, or by the restitution of man; which Paule commandeth: and by this bond we are bound, to haue the originall righteousnes, which we haue lost. We haue also the lawe of nature, and to liue agréeable vnto it (as Cicero saith in his third booke De finibus ) is the principall and last end of mans estate: and this lawe dependeth of that other, which we before spake of. For of no other thing dooth it come, that we in cogitations haue our mind, ¹²⁶ which accuse and defend one another; but that they are taken from the woorthines of nature, as it was first instituted by God. For whatsoeuer either the philosophers, or lawe-giuers haue commanded, as touching the duties of mans life; ¹²⁷ the same dooth wholie depend of the fountaines of our creation. For those precepts cannot come out of a corrupt nature, out of selfe-loue, and out of malice; whereof it coms, that we are prone vnto euils: but they come from that kind of most vpright nature, which they feigne to be doone by the worthines of man, and which we knowe out of the holie scriptures to be instituted by God, ¹²⁸ and commanded to be renewed by vs. And herevnto (as some will haue it) dooth apperteine that lawe of the mind, which the lawe of the members dooth resist. There is also a third lawe, which God would haue to be put in writing, namelie; Thou shalt not lust: which commandement, although our aduersaries doo wrest vnto actuall sinnes, yet we haue shewed that the same belongeth also vnto originall sin: and that God, by his commandement, would haue all kind of naughtie concupiscence to be vtterlie cut off from men.

15 Now therefore we haue lawes, which so long as they be extant, shall perpetuallie bind vs, and make vs debtors to performe that righteousnes which they require. ¹²⁹ True indéed it is that infants féele not those lawes; and therefore sinne lieth asléepe in them; as Augustine saith in his second booke De peccatorum meritis & remissione, following that which Paule saith; I sometimes liued without a lawe: not that there was at anie time no lawe prescribed vnto Paule, but bicause in his childhood he felt not the same, by reason of yoong age. Wherfore Paule saith; that Sinne was dead, which Augustine interpreteth, was on sleepe: but when the commandement was come, that is, when the lawe began to be knowne of me, sinne did reuiue. No doubt, but it was in him before sinne; but when he felt it not, it séemed dead. Now it appéereth, how those things with we haue spoke, agrée with the holie scriptures. ¹³⁰ But Pighius vrgeth yet further, that these doo perteine nothing vnto infants, for that a lawe ought not to be made as touching those things which cannot be auoided. But when he speaketh thus, he followeth not the sense of the holie scriptures; for theyr sufficientlie teach, that those things which be commanded in the lawe, cannot be perfectlie fulfilled, when neuerthelesse they be straitlie commanded. ¹³¹ Paule saith in the epistle to the Romans, that Looke what was vnpossible to the lawe, forasmuch as it was made weake by the flesh, God sending his onlie sonne, &c. By these words it appéereth most plainelie, that the lawe, as it is commanded, cannot be performed; for if it could, we should be iustified by works. Neither had it béene néedfull, that Christ should suffer death for vs. ¹³² There be also other offices of the lawe, for which it is written. For assuredlie, the same is profitable to direct the actions of godlie men, but most profitable of all to discouer sinne: ¹³³ for By the lawe (saith Paule) commeth the knowledge of sinne. Againe; I had not knowne lust, vnlesse the lawe had said vnto me, Thou shalt not lust. Besides, by the lawe, sinne is also increased, and dooth burthen vs the more, and dooth the more gréeuouslie presse vs; for The lawe entered in, that sinne might abound. And to the Corinthians; The power of sinne is the lawe.

All these things tend to this end, that man, as by a schoolemaister should be brought vnto Christ, and should craue his helpe, and praie that strength may be giuen vnto him: that at at the least-wise in part, and with an obedience begun, he may execute those things which are commanded; and that such things as he faileth in, may not be imputed vnto him, but may be supplied by the righteousnes of Christ. Augustine, in his first booke against Iulian, reprehendeth the Pelagians; bicause they thought, that they knew some great matter, ¹³⁴ when they vanted that God commandeth not those things, which be vpossible: and he sheweth, that these, which we haue now declared, are the ends of the lawe. Yea, and the same Augustine, in his booke of Confessions, maketh mention also of those sinnes, which yoong children, while they be yet sucking, doo commit: yet none will saie that they could resist them. But they should be no sins, vnles they might be referred to some lawe violated by them. Neither dooth it anie thing helpe Pighius, or yet take awaie their sins, bicause they are not felt by them: for a thing that is dishonest, although it séeme not so to vs, ¹³⁵ yet in his owne nature it is dishonest. That (saith he) which is dishonest, is dishonest, whether it séeme so or no. This opinion of Anshelme, as touching the lacke and want of originall righteousnes, differeth in verie déed nothing from the saieng of Augustine, wherein he calleth originall sin concupiscence; but that it is there spoken somewhat more expresselie, which in the word concupiscence is wrapped vp more obscurely. But bicause this want of originall righteousnes, might so be taken, although we vnderstand onlie the priuation of the gifts of God, without anie fault of nature; therefore it shall be very well to set downe a more full definition.

16 Originall sinne therefore, ¹³⁶ is a corrupting of the whole nature of man, deriued by generation from the fall of our first parent into his posteritie; which (were it not for the benefit of Christ) adiudgeth all that are borne therein in a maner to infinite miseries, and eternall damnation. In this definition all the kinds of causes are conteined. For the matter or subiect, we haue all the parts and powers of man; the forme is, the corrupting of them all; the efficient cause is the sinfull will of Adam; the instrument, is ¹³⁷ the spreding of deriuation, which is doone through the flesh; the end and effect, is eternall damnation, togither with all the discommodities belonging to this life. And hereof haue risen diuers names of his sinne; ¹³⁸ so that somtime it is called a defect, somtime peruersenes, sometime vice, sometime a disease, sometime a contagion; and by Augustine, ¹³⁹ an affected qualitie, and a rude lumpe. And that the whole man is corrupted, herein it appéereth; bicause he was created, to the end he should cleaue vnto God, as vnto the chéefe good thing. But now he vnderstandeth not diuine things, he patientlie waiteth for the promises of the scripture, he heareth with gréefe the commandements of God, and he contemneth punishments and rewards: his sedicious affects doo impudentlie deride right reason and the word of God; the bodie refuseth to obeie the mind.

Although all these things be experiments of naturall corruption, yet they be also confirmed by testimonies of the scriptures. As touching the impediments of the vnderstanding, Paule saith; ¹⁴⁰ that The carnall man perceiueth not those things which be of the spirit of God: no verelie, nor cannot, bicause they be foolishnes vnto him. In which words we note by the waie, against Pighius, that the lawe was made concerning that which could not be doone: for first of all the lawe willeth vs to knowe diuine things; which neuerthelesse Paule affirmeth plainelie, that a carnall man cannot perceiue. And as touching our purpose, we sée that Paule affirmeth, that this blindnes or ignorance is ingraffed in men; and that by nature: for it cannot be imagined, that the same hath come vnto vs by reason either of time or age. For the older that euerie man waxeth, the more and more he is instructed as concerning God: wherefore in that he is a carnall man, and vnapt to perceiue heauenlie things, that hath he gotten by nature corrupted.

17 This corrupting also is of so great importance, (as Augustine saith in the third booke against Iulianus the twelfe chapter;) that by the same, the image of God is become a stranger vnto the life of man, through the blindnes of the heart; ¹⁴¹ which blindnes (saith he) is sinne, and dooth not sufficientlie agrée with mans nature. The same father, in his first booke De peccatorum meritis & remissione, the 36. chapter, where he alledgeth that those words of Dauid; Remember not the sinnes and ignorances of my youth, ¹⁴² maketh mention of most thicke darkenes of ignorance, that is in the minds of yoong children, while as yet they be in their mothers wombes: which knowe not wherefore, from whence, or when they were there inclosed. For there lieth the poore infant vnlearned, vnapt to be taught, vnable to conceiue what a commandement is, being ignorant where he is, what he is, of whom he was created, and of whom he was begotten: ¹⁴³ all which things did nothing agrée with the nature of man, as it was first created, but be rather corruptions of nature. For Adam was not so created, but he was able doth to vnderstand the commandement of God, and to giue names to his wife, and to all liuing creatures: but in infants, a long time must be expected, whereby they may by little and little passe ouer this kind of dizzines. Moreouer, that this kind of ignorance is to be accounted sinne, Reticius the most ancient bishop of Auston beareth record, ¹⁴⁴ as Augustine testifieth in his first booke against Iulianus. For when he speaketh of baptisme, thus he writeth; It is a principall indulgence in the church, wherein we cast awaie all the burthen of the old crime, and doo blot out the old wicked acts of our ignorance, and doo put off the old man with his naturall vngratiousnesse. By these words we vnderstand, that wickednes is naturall vnto vs; & that the sinnes of ignorance are taken awaie in baptisme. Wherefore, séeing infants are baptised; they by the authoritie of this father are prooued to haue sinnes, and that their old ignorance is abolished in baptisme.

Now as concerning the will, let vs sée whether that also be corrupted or no. ¹⁴⁵ Thereof the apostle gaue an excellent testimonie, to wit, that The sense and wisedome of the flesh is enimitie against God: and vnder this sentence he comprehendeth all the affections of men not yet regenerate. But I maruell at the impudencie of Pighius, who to wind himselfe out by some meanes or other, saith that this place must be vnderstood as touching the sense of the letter, which he affirmeth to be against God, and cannot be subdued vnto him. For, as well that which goeth before, as that which followeth, dooth manifestlie reprooue him; ¹⁴⁶ for Paule foorthwith addeth the difference betwéene men that be in the flesh, and those which be in the spirit. Wherefore it appéereth sufficientlie, that he treateth not of the diuersitie of the sense of the scripture; but of the diuersitie of men themselues. And the next words before that sentence are; ¹⁴⁷ That which was vnpossible to the lawe, inasmuch as it was weake, bicause of the flesh, God sending his owne sonne in the similitude of sinfull flesh, by sinne condemned sinne in the flesh, that the righteousnes of the lawe might be fulfilled in vs. These words also doo testifie, that Paule spake of vs; not of the spirit, or the letter of the scriptures. For in vs is the infirmitie, whereby the lawe is weakened, that it could not bring vs to saluation; and by Christ the rightousnes of the lawe beginneth to be fulfilled in vs.

18 Neither must we harken vnto them, which both in this place, & in manie other, ¹⁴⁸ will that by flesh should be vnderstood the grosser parts of the mind. For when Paule to the Galathians reckoneth vp the works of the flesh, he putteth in that number, not onelie adulteries, fornications and wantonesse; but also idolatrie: which no man can denie, but that it dooth apperteine to the mind, not vnto the flesh. And Christ, when he saith; That which is borne of the flesh, ¹⁴⁹ is flesh; and that which is borne of the spirit, is spirit, exhorteth to regeneration: which in verie déed apperteineth not onelie to the substance of the bodie, or grosser parts of the mind; but especiallie also vnto the will and mind. And when he said vnto Peter; ¹⁵⁰ Blessed art thou Simon, the sonne of Iona, for flesh & bloud hath not reuealed it vnto thee: he ment, that he had not learned those things by naturall knowledge, but by the spirit of God. For vnder the name of flesh, he comprehendeth those things which apperteineth to the mind and reason. But yet we saie not (as Pighius fondlie cauilleth) that in the nobler part of the mind there is nothing but flesh: for we knowe, although Pighius had not told vs, that the soule is a spirit, which neuertheles in the scriptures is called flesh, ¹⁵¹ before it be regenerated; bicause whereas it ought to make the flesh, that is to say, the grosser part of it self spirituall, and ought to reduce the same to the obedience of a mind instructed by the word of God, it will rather bend vnto the pleasures thereof, and so is made carnall.

But they obiect against vs, that [saeing] vnto the Galathians; ¹⁵² The flesh lusteth against the spirit, and the spirit against the flesh: as though this may not be, if in the minds of men, we leaue nothing that is sound. But we will easilie answer to this obiection; for first, those words are pronounced by Paule, as touching beléeuers, which be alredie regenerated: which thing those words that followe, doo sufficientlie declare; That ye doo not those things which yee would. By which words he declareth, that they obteined a right will by the spirit of Christ; which neuertheles they could not accomplish, by reason of the continual conflicts of the mind, and their great infirmities. And therefore the apostle ment no other thing in that place, than that whatsoeuer is in vs not perfectlie regenerated, all that dooth striue against the spirit of God. ¹⁵³ Nor doo we denie, but that some such conflict is otherwhile in men, which be not yet regenerated: not that their mind is not carnall, and prone vnto naughtines, but bicause the lawes of nature are as yet ingrauen therein, and that also there is some illumination of Gods spirit in the same, although it be not such as either can iustifie, or bring in anie change to saluation.

19 Moreouer, that reason is corrupted in vs, Paules words doo sufficientlie declare, wherein he exhorteth To put on the new man, ¹⁵⁴ which must be continuallie renewed in vs. Séeing hée willeth that man be so wholie changed; and that man consisteth not only of the bodie & affections of the flesh, but also, and that much more, of the mind, will, and reason; it is necessarilie gathered, that these things were also corrupted in him. ¹⁵⁵ For otherwise, what néed haue they to be renewed? And it maketh no great matter, if thou saie, that these things must be vnderstood of such as be come to ripe yéeres, who of their owne choise, and voluntarie sinnes, haue corrupted these things in themselues. For I will aske, wherefore all in generall, which be not regenerated, did so contaminate themselues, as there was not one innocent to be found among them all? Trulie there can be nothing else answered to this question, but that the verie fountaines were corrupted and defiled in them, euen from the beginning. Augustine teacheth also, that we be so far foorth onelie regenerated, in how much we are become like vnto Christ: for in that we be vnlike vnto him, therein we are not borne anew, but reteine still the old man in vs. Wherefore let vs sée, whether from the beginning we haue a mind, will, and reason like vnto Christ; for if they be found vnlike, we must néeds conclude, that they be corrupt, and doo apperteine vnto the old man: & as touching the corruption of the baser parts of the mind, dailie experience sufficientlie teacheth vs.

Againe, ¹⁵⁶ this propertie belongeth vnto the baser parts of the mind, that they be sprinkeled abroad in the members, & doo spred themselues abroad ouer all the parts of the flesh; which cannot be agréeable vnto the mind and reasonable part, being things spirituall and inuisible. That the bodie also and parts therof haue fallen from their dutie, to become rebellious and repugnant to the mind, Paule teacheth, when he crieth out; O vnhappie man that I am! ¹⁵⁷ Who shall deliuer me from the bodie of this death? And againe, when he saith; ¹⁵⁸ I feele another lawe in my members. Finallie, that the whole man, how much soeuer he be, is corrupted, the commandement of Christ dooth sufficientlie prooue, ¹⁵⁹ wherein he biddeth vs to denie our selues. But if that our nature were innocent and perfect, there would be no néed why we should renounce the same; ¹⁶⁰ for things that be good should be reteined, and not abandoned from vs. With this definition, which we haue made of originall sinne, agréeth the want of originall iustice: ¹⁶¹ so likewise agréeth Augustines definition, wherein he saith, that the same is concupiscence of the flesh; so that both the one and the other be rightlie vnderstood.

Those which were chéefe among the Schoole-men, acknowledged this doctrine; as Thomas, Scotus, and especiallie Bonauentura: these affirme the materiall part in this sinne, ¹⁶² to be the corruption of nature or concupiscence; the formall part to be the want of righteousnes; and so of those two opinions, which I now spake of, they make one. But there be some of our men, ¹⁶³ which would haue the formall part to be guiltines, or the imputation of God; but séeing that this is an outward thing from sinne, I had rather incline to that sentence, which maketh those formall parts to be the fight and wrestling against the lawe of God; for that is the principall reason, why the corruptions of nature must be called sinnes.

20 And there must be no credit giuen vnto them, which crie out, that our nature is good. Indéed I would grant it to be true, ¹⁶⁴ as concerning our first creation of nature; but not as the same is fallen; for good it is indéed, but yet so good, as it hath some corruption ioined therewith. But whereas these men saie, that lusting is good; they must giue me leaue, if I giue more credit vnto Paule, than vnto them. But he saith; I knowe that in me, that is, in my flesh, there dwelleth no good thing: ¹⁶⁵ and a little after; I find by the lawe, that when I would doo good, euill is present with me. In this place he saith, that concupiscence is euill. To the Galathians also he sufficientlie prooueth it to be euill, when as he willeth the same to be crucified. It is also false, which they say, that it doth alwaies desire things which be profitable, and which tend to preseruation; for we find by experience, that the same is continuallie prone to offenses, and to those things which be enimies vnto life. Moreouer, if nature were as innocent & good, as they imagin it to be; wherefore should it be so gréeuouslie punished by God? ¹⁶⁶ Among all the kinds of liuing creatures, we sée in a maner none more miserable than man. If we respect either his birth, infancie, childhood, education, and discipline; all things are replenished with teares, with sorrowe, with lamentation, with infirmitie, and with paines taking. The bodie must labour to get his liuing; the mind is continuallie disquieted with troblesome affections, the hart is stirred vp with perturbations, the whole bodie is tormented with diseases: all which things some considering with themselues, haue said, that nature is not a mother, but a step-mother.

I passe ouer, that the bodie and soules also of children and infants, are some deliuered vnto the diuell to be vexed; so we read in the Gospell, that a yoong man was in such sort tormented by the diuell, ¹⁶⁷ that he cast himselfe sometime into the fire, and sometime into the water: so as the seueritie of God dooth so account of the innocencie of mans nature, as he gréeuouslie punisheth the same. And it should appéere, that the verie Ethnike men perceiued more concerning this thing, than these diuines; for Plato in his second booke De republica saith, that Men by nature are euill, as those which cannot be led by their owne accord to imbrace righteousnes, but onelie to be discontent with iniurie. And Socrates sheweth, that vnlesse men be inspired; as it is said the poets were, with some diuine power, vertues cannot be had. And Cicero in his third booke De republica (as Augustine alledgeth in his 4. booke against Iulian ) saith, that Man is brought into light by nature his stepmother, with a naked, fraile, and weake bodie; hauing a mind vexed with gréefe, subiect to feares, féeble vnto labours, prone vnto lusts, in whom is hidden the feruent loue of God, and also his mind and his wit. Also the ecclesiasticall writers haue condescended to this opinion, manie of whose consents Augustine hath gathered togither in his booke against Iulian.

21 Touching Irenaeus and Tertullian, ¹⁶⁸ I haue alreadie spoken. Cyprian also saith, that Christ healed the wounds which Adam made, and the venom wherewith the diuell infected our nature. ¹⁶⁹ Cyprian acknowledgeth infirmitie to be deriued from the sin of our first parent, wherewith we be so prouoked vnto sinne, as no man can flatter himselfe in his owne innocencie: for who can boast that he hath a cleane hart? For as Iohn saith, ¹⁷⁰ If we shall saie that we haue no sinne, we deceiue our selues, and there is no truth in vs. Againe, Cyprian in his epistle vnto Fidus teacheth, that Children must be baptised, least they perish euerlastinglie. Also Augustine citeth Reticius, the bishop, whose words we recited before: he citeth also Olympius a bishop of Spaine, who saith, that The sinne of Adam the first framed man was so sprinkled among the yoong plants, that sinne is borne togither with man. He also citeth Hilarius, which thus wrote concerning the flesh of Christ; Therefore he being sent in the similitude of sinfull flesh; euen so he had sinne. But bicause all flesh is of sinne, namelie of the sinne deriued from Adam the first parent, he was sent in the similitude of sinfull flesh; so that there was no sinne in him, but the similitude of sinfull flesh. The same father in another place expounding the 18. psalme, vrgeth this sentence of Dauid; Behold how I was shapen in wickednes, and in sinne my mother hath conceiued me. The same father in an homilie vpon the booke of Iob saith; that The bodie is a matter of naughtines, which could not so be said to be at the first creation. ¹⁷¹ And Ambrose vpon Luke saith, that The bodie is a fowle puddle, and harborough of sinnes; but by the benefite of Christ it is changed into the temple of God, and a holie place of vertues.

The same father writing against the Nouatians saith, that Our beginning was in sinne: againe, in his apologie; ¹⁷² Dauid saith that afore we be borne, we are spotted with contagion; and before we haue the vse of light, we receiue originall vnrighteousnes, & be conceiued in iniquitie. And he saith of Christ, ¹⁷³ It was not requisite for him, in whose bodie no sinne should be, to féele anie naturall contagiousnesse of generation. Iustlie therefore did Dauid bewaile in himselfe the fowle filthines of his nature, and that infections began to be in a maner before he had life. The same Ambrose, in his booke De arca Noe; Whom then hath he now called iust, but him that is frée from these bonds, whom the common bonds of nature cannot hold? Also vpon the gospell of Luke; Through the washing of the healthfull ministerie, those infants, which haue béene baptised, are now clensed from wickednes. ¹⁷⁴ Ierom vpon the prophet Ionas saith, that Yoong children are subiect to the sinne of Adam. And least thou shouldest thinke he onelie spake of the ¹⁷⁵ guiltines of Adams fault, vpon the 18. and 41. chapters of Ezechiel, he saith; Not so much as the child of a daie old is without sin, vrging also that sentence; ¹⁷⁶ Who can make that cleane, which was conceiued of an vncleane seed? ¹⁷⁷ Gregorie Nazianzen saith, The image of God shall cleanse the blemishes of bodilie inundation. And afterward; Reuerence the birth, by which thou art deliuered from the chaines of earthlie natiuitie. And intreating of baptisme he saith; By this man the spots of our natiuitie are taken awaie, by the which we were conceiued in iniquitie, and in sinnes our parents begat vs.

¹⁷⁸ 22 Basilius Magnus is defended by Augustine: for the Pelagians would haue had him séeme to be of their parts. He writeth against the Manicheis, that euill is not a substance; ¹⁷⁹ but a conuersation, which commeth onlie of the will. Which saieng he ment of those, which procured the infection of conuersation by their owne proper will; which conuersation (saith he) may easilie be seuered from the will of them that be diseased: for if it could not be seuered from the same, euill should be a substantiall part thereof. All these things Augustine affirmeth to be rightlie spoken; ¹⁸⁰ for the Manicheis decréed, that euill is a certeine substance, and that the same is the beginning of worldlie affaires. But contrariwise Basil saith, that that euill is in a good thing, and that it happened through the will of the man and of the woman that sinned. ¹⁸¹ And wheras he saith, that it may easily be seuered from the will, he ascribeth not that vnto our strength, but vnto the mercie of God. And in that he saith, there shalbe no token thereof left, we also doo hope the same; though not in this life, ¹⁸² yet in the life to come. But that he acknowledged originall sinne, his owne sermon of fasting dooth sufficientlie beare witnes: for thus he saith; If Eue had absteined from the trée, we should not haue had anie néed of this fasting: ¹⁸³ for Sound men haue no need of the physician, but sicke men. We became sicke, through that sinne, let vs be healed by repentance: but repentance without fasting is vaine. By these words Basil determined, that we by reason of the sinne of Adam are not sound.

Moreouer, he citeth the twelue bishops of the east, which condemned Pelagius. To whom we should adde Origin, ¹⁸⁴ who interpreting that sentence of Paule, which we haue spoken of; Death came vpon all men; he said, that Abel, Enoch, ¹⁸⁵ Methusala, and Noah sinned: other fathers he saith he will not recite, bicause they sinned all euerie one, and that none is cleane from corruption, though he haue liued but one daie. But vpon the sixt chapter of the epistle to the Romans, he speaketh more plainlie, when he saith, that Baptisme was appointed by tradition from the apostles, to be giuen vnto infants; ¹⁸⁶ bicause the apostles knew, that the naturall corruption of sinne is in all men, which ought to be washed awaie by water and the spirit. And Chrysostome vpon Genesis, intreating of the question; ¹⁸⁷ Wherefore men now a daies bée afraid of beasts, and be hurt by them, séeing they be created lords ouer them? This saith he happens by reason of sinne, and bicause we depart from our confidence and honour. And thereby Augustine prooueth, that the naturall gift of yoong children is fallen awaie, in that the beasts doo not spare them. The same Chrysostome, expounding that place of the sixt to the Romans, saith how that sinne, which remaineth through the disobedience of Adam, hath polluted all things. He hath also manie other places to the same effect.

23 But yet the Pelagians, ¹⁸⁸ and especiallie Iulianus, were not ashamed to cite this father for a witnes, as though he had made for him; bicause in his sermon De baptisatis, he reciting manie gifts of baptisme, saith; that They which be baptised, doo not onelie receiue forgiuenes of their sinnes, but also are made the children and heires of God, the brethren of Christ, and ioint-heires with him, the members and temple of God, and instruments of the holie Ghost. He addeth at the end; Doost thou sée what a sort of liberalities there be of baptisme? And some doo thinke, that heauenlie grace consisteth in remission of sinnes; and for that cause we doo baptise yoong children, when as neuertheles they be not polluted with sinne, that vnto them should be giuen or added, righteousnes, holines, adoption, inheritance, brotherhood of Christ, that they may be his members. By these words Iulian thought, that Chrysostome giueth not his consent, that there is originall sinne. ¹⁸⁹ But Augustine saith, that his words must be vnderstood concerning sinne committed vpon their owne aduisement, from which sinne assuredlie they be exempt; and by this reason they may be called innocent. According to which meaning, Paule writeth of those two brethren; Before they had doone either good or euill: when neuerthelesse there is none altogither exempted from that which the apostle said; By the sinne of one, ¹⁹⁰ condemnation came vpon all men. And; By one mans disobedience, manie are made sinners. Hereof it appéereth, ¹⁹¹ how warelie it behoueth vs to be in reading of the fathers; for sometimes we read in them, that yoong children haue no sinne proper of their owne, when neuerthelesse they especiallie acknowledge the corruption of nature; ¹⁹² that is, originall sinne to be in them.

But to haue sinnes proper, may be two waies vnderstood; either concerning things which they haue doone of their owne will and frée election, and in this respect that sentence of Chrysostome concerning infants, is allowed; or else sinnes are called proper corruptions of nature, whereby we are both defiled and condemned: which cannot be remooued from yoong children, séeing they be borne in them, as Dauid plainlie prooueth. Wherevnto Augustine noted in Chrysostomes words, which be extant in Gréeke, that There is set downe sinnes, in the plurall number; and not sinne, in the singular; in such wise as Iulian had cited them: for thus it is read in the Gréeke, ¹⁹³ ⟨…⟩. Which word ⟨…⟩, in the plurall number, (as Augustine thinketh) is most properlie applied vnto sinnes, which they name actuall. And he addeth, ¹⁹⁴ that the more ancient fathers did not so copiouslie dispute of originall sinne; bicause the Pelagians were not yet sproong vp to impugne the same. These so many saiengs of the fathers, Pighius should haue weighed; especiallie séeing he accounts them for eagles, which sée most sharplie, ¹⁹⁵ and alwaies flie vnto the carcase. But it séemes to me that he estéemes them as counters to reckon with, which being set in sundrie places, may somtimes signifie a talent, and at another time but a dandiprat as it pleaseth him that casts the account: so Pighius will sometimes haue the fathers authoritie to be excéeding large, sometimes (if they content him not sufficientlie) to be none at all; and thus at one time he extols them as eagles, and another time despiseth them as iaies.

And herein he séemeth not to regard the iudgement of his Romane church, ¹⁹⁶ which otherwise in euery place he maketh equall with God himselfe; for that church so acknowledgeth originall sin, as it doth not vouchsafe so much as the churchyard for burieng of those infants, which die without baptisme; & requireth, that the deuill be by exorcismes expelled from yoong infants when that they be brought to baptisme, bicause it saith they be bondslaues of the diuell. Which I doo not therefore speake, ¹⁹⁷ bicause I would either allow those exorcismes, or would haue them to be retained still: for this must be obtained of God by praiers, and we must not deale as if we would séeme by miracles to heale a man possessed with the diuell: and séeing at this daie there is no such gift extant in the church, there is no cause why we should imitate the same. Neither doo we grant, that the infants not yet baptised, are assalted of the diuell. ¹⁹⁸ Also Innocentius the bishop of Roome, who liued in the time of Augustine, condemning Pelagius, was of the verie same mind that we be of, concerning originall sinne. We ought not to extenuate this euill, otherwise we shall extenuate the benefite of Christ: and they which will not acknowledge this sinne, they be neither sorrowfull for it nor yet séeke remedie of Christ. Truly Pighius herein went further also than the Pelagians; for they onlie denied the propagation of sin by Adam. But Pighius crieth out, that that opinion is wicked and blasphemous, & reprochfull against God. Againe, they thought this inough, to saie that infants, dieng without baptisme, shall both be excluded from the kingdome of heauen, & also be placed in the paines of hell. But this man dreameth, that they shall be happie through a certeine naturall blessednesse; and so happie, as they shall blesse, praise, and loue the Lord with all their mind, with all their hart, and with all their strength.

24 But now let vs sée how obscure he indeuoureth to make the definition alledged. First he saith by these darknesses and corruptions of nature, yée vnderstand either méere priuations of Gods gifts, or else certeine positiue things. If you appoint them to be priuations, I vnderstand what you saie. But your cauillations are nothing else, but tragicall names, and vaine termes. But if you will haue these things to be positiue: séeing in the infant new borne, there is not anie thing but the soule and the bodie, which be cleane, and haue God and nature to be their author, from whence or by what meanes did these mischéefes breake in, ¹⁹⁹ which you doo make mention of? First we answere, that the priuations, which I here set downe, be not as though they were méere negatiues, which take awaie the whole: as when we saie there is no Centaure nor Scylla; but we saie, they be such names of things as leaue their subiect maimed, vnprofitable, and deformed; as appéereth in the eie destitute of sight, and in the trembling hand of him that is taken with the palsie: euen so fareth originall sinne with vs. Indéed the powers of the mind and actions doo remaine, but yet destitute of their right gouernment, and therfore euill and corrupted. But Pighius erreth still, ²⁰⁰ bicause he feigneth the nature of man to haue a certeine naturall integritie of it selfe, whereto haue come these supernaturall gifts, which were planted in the first parent: but that after sinne committed, those gifts being taken away, man fell into his old state.

But this is a méere dreame, for such a nature of man was instituted by God, as was co~ uenient for him; therefore his gifts being taken awaie, it is corrupted, and verie much marred: and séeing he swarued from his creation, he is in sinne. ²⁰¹ Moreouer, we doo not onelie saie, that originall sinne is this priuation, but also that it dooth comprehend things positiue; as is pronesse vnto euill, a violence of nature against the word of God, and such other like: and therefore Barnard saith, ²⁰² that In the coniunction of the soule with the bodie, it is euen as if it should fall vpon a heape of most hard potsheards and hurting stones. And among the Schoole-men Gulielmus Parisiensis, in his booke called Summa de vitijs & virtutibus, bringeth this similitude; ²⁰³ namelie, that a soule is so let downe into the bodie, as if a man should fall into a mirie, déepe, and stonie place; and so should both sinke in, be defiled, and hurt. In like maner (saith he) we through originall sinne are plunged in the darknes of ignorance, we are defiled with lusts, and as touching the powers and faculties of the mind we are wounded.

25 And whereas Pighius saith, that Both the bodie and the soule are good things, and haue God for their author; I grant it. And when he afterward demandeth, how they be then corrupted? I answer with Paule; By one man, which fell; and that by procreation, as a little after shall be shewed. But in that he saith, that they can by no meanes be corrupted, bicause God is the author of them; it is no firme reason. For euen they which be of ripe yéeres, haue both a bodie and a soule, which be the works of God, and are continuallie preserued by his power, and yet may they be defiled and corrupted. But if he shall saie, that this commeth of mans will and frée choise; so will we answer, that the same may come of other causes; to wit, through propagation and séed. ²⁰⁴ And so Pighius reasoneth from that which is not the cause, as though it were the cause: for his meaning is, that if men be corrupted, ²⁰⁵ it cannot otherwise be than by the will and frée choise; which is not true. All the arguments, which he obiecteth against vs, arise hereof; that he saith, he vnderstands not how this corruption can be deriued to the posteritie; and how it is possible that infants should bée bound by anie lawe; and how a lawe can be made of that, which we are not able to auoid. But séeing the holie scriptures declare, teach, and testifie these things, it maketh no matter how much Pighius either vnderstandeth, or not vnderstandeth: for we beléeue manie things, which we perceiue not, nor knowe not by anie certeine reason. Which neuertheles ought not to be of anie such force, as euerie man should obtrude vnto vs to beléeue what things soeuer they shall thinke good; vnder this pretence, that although they cannot be perceiued by reason, yet they ought to be comprehended by faith; séeing God is also able, to make things which be far greater. For first, that which we would haue to be beléeued, ought to be shewed out of the holie scriptures: then afterward, if we cannot atteine vnto it, let vs cleane vnto faith, and set reason aside.

But it followeth not by our definition, ²⁰⁶ that there is no good thing lest either in nature or in Ethnike men. Onelie this we affirme, that this sinne would destroie all, if God (through Christ) brought not a remedie vnto the regenerate. Also God is present somtime in them which be not regenerate, and adorneth them with excellent & noble vertues, whereby originall sinne is restrained, and Common-weales and empires are kept at the least-wise in some ciuill order. Socrates would not go foorth of prison, when he might. Aristides, being driuen into banishment, wished vnto his citizens that they might neuer be in so ill case, as they should call him to their remembrance. Phocion, being demanded a little before his death, whether he would haue anie message to be doone vnto his sonne; Let him neuer (saith he) remember the iniurie doone vnto me. The Common-weale of Rome had his Curtios, Scipios, and Catos, ²⁰⁷ men of ciuill honestie, and verie great louers of vpright dealing. Which duties, albeit, as they were in men which knew not God, were sinnes; yet were they bridles of originall sinne, and of nature corrupted, least all things should be confounded, and good lawes fall to ruine, and the light of nature be in a maner extinguished.

26 Now, séeing we haue confirmed originall sinne, by the testimonie of the scriptures, and haue confuted the opinion of Pighius; and haue reiected the opinion of them, which thinke originall sinne to be a guiltines and bond, procured through the sinne of Adam; and haue alledged the definition of Augustine, that Originall sinne is concupiscence of the flesh; and of Anshelme, that It is a want of originall righteousnes; and last of all, séeing we haue largelie, and by manie testimonies prooued our owne definition: now it remaineth, that we prosecute those things, ²⁰⁸ which we purposed to intreate of in the third place; namelie, of the conditions and properties of originall sinne, how it is spred abroad, how it is abolished, how the remnants thereof are in men renewed, and also what punishment is due therevnto. Indéed, as touching the maner how it is powred thorough into the posteritie, manie opinions are recited. The first of them is, of the propagation of soules, which we will shew, by the iudgement of Augustine, to be a more readie waie than the rest, although it be not receiued of all men. Another opinion is, which Augustine followeth, to wit, that originall sinne is conueied from one to another, by the lust and inordinate delight of the parents. This reason hath twoo errors; first, bicause it saith, that this euill is in procreation, as a matter of necessitie, which neuertheles may be separated from the same. And the School-men themselues confesse, that he which should be begotten, without a vicious desire of the parents; yet shall he drawe originall sinne: for they saie that it is sufficient therevnto that it was in Adam, as in the first principall séed. Another absurditie is, that then originall sinne should onelie consist in the fowle affection of the lust, where, in verie déed, it comprehendeth (as hath béene said) the whole corrupting of nature.

Others haue thought, that the soule was created euill by God; bicause it should be a part of man, execrated and put vnder the curse. But bicause this séemeth to be against the nature of creation, that it should be called a deprauation; therefore that opinion is also reiected. The last opinion is commonlie receiued; namelie, that The soule gathereth originall sinne, through coniunction with the bodie, that is alreadie infected and corrupted by the parents. ²⁰⁹ Whervpon if it be demanded, what is the seate thereof, or (as they commonlie speake) what is the subiect? We answere, that it hath place in the flesh, as in the root and beginning: then out of that fountaine, it also possesseth the soule, & so is extended throughout the whole man: ²¹⁰ so as the séed is the instrument, wherby this sinne is conueied from the parents vnto their children. Pighius obiecteth, that Vices cannot be deriued by séed vnto the posteritie, vnlesse perhaps those vices, which cleaue and sticke in the bodie of the parents; as we sée happeneth in the leprosie, in the falling sickenes, ²¹¹ and other diseases of the bodie: neither dooth nature suffer, that sinne should take place in the verie substance of the séed, so as it can be conueied by it vnto the children. Here we answer; ²¹² first, that it is not true, that onelie the diseases of the bodie of the parents are deriued vnto the children. For we also sée, that manie conditions of the mind are deriued from the parents vnto their children; as wit, furie, ambition, gentlenes, pride, and such other like. As to the other, we grant indéed, that the ill qualitie or corruption, which is brought by the séed, as it is in the séed, is not sinne. But yet this letteth not, but that the corruption brought into the children by séed, as by an instrument, may haue in it a respect of sinne; ²¹³ euen as the qualities, which I haue now recited, doo not make the séed to be wittie, docible, or couetous; but yet those qualities, deriued vnto the child, doo make him such a one.

²¹⁴ 27 Howbeit, whether it may be affirmed that God is author thereof; they commonlie saie, that the deformitie and vnrighteousnes that is in this sinne, is drawne out of nature alreadie corrupted; the which, as it was created by God, was not so depraued. And so they affirme, that whatsoeuer is in the nature of goodnes, the same is of God: but whatsoeuer is euill therein, forsomuch as it is nothing else but a defect or want, there néeds to be no efficient cause in it. For that which is but a want, is not of necessitie that it should be made; for if it should be made, it should be also in it. Howbeit, this is not inough; indéed we agrée with them, that GOD is the author of the subiect, or of the substance, wherein the defect is: but in that they say that the defect it selfe hath no efficient cause, therein we agrée not with them. For somewhat there must be to remooue or prohibit that perfection which is requisite, and to withdrawe the grace and gifts wherwith our nature was indued at the beginning. So as we must of necessitie referre this priuation or defect vnto God, which giueth not perfection vtterlie without a defect: which is alwaies doone of him by his iust iudgment, although it be not alwaies manifest vnto vs. And by the scriptures it is most certeine, & cannot be denied, that God punisheth sinnes by sinnes; but yet they are not so laid vpon vs by God, as they should be sinnes, in respect that they depend vpon him: for whatsoeuer God dooth, is without all controuersie both right and iust.

And punishments themselues, so far foorth as they be punishments, doo perteine to the nature of goodnesse; howbeit, as they procéed from vs, they are sinnes. For we affirme not, that God himselfe doth by himselfe pollute the soule, ²¹⁵ when he createth it; for it draweth the filthinesse of sinne from the corrupted bodie, wherevnto it is adioined. But mans wisedome in this thing is verie much offended; ²¹⁶ for it thinketh that in no wise there ought to be made such a coniunction: for it séemeth to be like, as if a man should cast a pretious thing into an vncleane vessell. Also it appéereth an vniust thing, that the soule, which hath doone neither good nor ill, should be ioined with a bodie; and to drawe from it originall sinne: yea rather, that if it be so, men should absteine from procreation. As those also, which haue the leprosie, are persuaded to refraine (if it be possible) from procreation, least they might procéed thereby to infect mankind. ²¹⁷ And bicause the end, wherevnto man is instituted, is eternall felicitie; it séemeth not conuenient, that the soule should be placed in that bodie, whereby it should be called backe from the end prescribed. And as it is vniust, that that soule, which hath not sinned, should be punished in hell fire; euen so it séemeth vniust, that the same should be cast into that bodie, wherein it incurreth not paine, as in hell, but sinne, and the hatred of God, which be more gréeuous; and dooth so incurre, as it can by no meanes auoid it.

28 These things be so difficult and obscure, as they cannot fullie be satisfied by mans iudgment. Indéed there be certeine consolations gathered out of the ecclesiasticall writers, which doo so mitigate and qualitie these obiections, as may suffice godlie minds; but not so much as mans reason would require. For the soule is ioined with an infected and vncleane bodie, that consideration may bée had of the whole world; least that mankind, which is the principall, should be wanting therein. God falleth not of his office, he hindereth not the course of nature; ²¹⁸ but the bodie being made, he createth the soule according to his order prefixed; and rather will, that a man shall be, although he be not borne without sinne, than that he should not be at all. And although he doo not bountifullie giue all things, which he gaue at the beginning; yet of his mercie he giueth manie things. Further, ²¹⁹ he hath set foorth the remedie, which is Christ our mediatour; by whom the sinne, which we haue drawne, shall be cleansed. Which sinne, before conuersion, driueth the elect vnto Christ; that they féeling the force of their disease, may receiue the medicin of him: and then, after that they be once grafted into Christ, they haue this sinne remaining still, that they hauing battell and wrestling may at the last beare awaie victories and triumphs.

²²⁰ But thou wilt saie; God might by some other kind of means haue saued mankind from destruction; namelie, if he had created another man pure and perfect: so as Adam dieng without kindred, all the posteritie might haue béene procreated of that other man vncorrupted. There is no doubt, but God could so haue doone, if he would: but this had not béene to raise vp him that was fallen, to saue him that was lost, and to redéeme him that was vtterlie perished. This forme of goodnes GOD would shew, ²²¹ that (notwithstanding the corruption of nature) he might preserue from destruction, as manie as he had chosen. A shaken reede hee would not bruise, and smoking flaxe he would not quench. ²²² For he would bring foorth Christ, as another Adam, which should so preserue his, as the other had destroied them. These, and such other things, ²²³ persuaded Gregorie to crie out; O happie offense, that deserued to haue such a redéemer! Which words I would not be hastie to speake, forsomuch as I sée nothing in that cause, ²²⁴ which is not miserable, and méete so great lamented. For, in that there followed so great a saluation, that must be wholie imputed to the goodnes of God, and not vnto the offense committed by Adam: for so great a good thing hath not procéeded otherwise, than by accident.

29. These things, although they cannot so fullie answer to those obiections, which we haue put, as humane reason would require; yet by them we haue, what after a sort we may answer. ²²⁵ The coniunction of the soule with the corrupt bodie, maketh nothing to the destruction of the chosen; for in Christ, as well the bodie as the soule is renewed. And as the soule is infected by the bodie; so by the faith of Christ, which is in the soule, the same, togither with the bodie, is repaired. And whereas the innocent soule, which hath doone nothing, either good or euill, is ioined with a bodie corrupted; this the order of nature dooth require; vnles the bodie should be left without life, and to be forsaken, as destitute of all mankind. But if we shall stand in disputation with God, there will be no measure nor end. Innumerable soules would complaine, bicause they were created, not predestinated [to saluation;] who neuertheles deserued not the same. A great manie would complaine, that they haue béene borne of wicked infidels, and barbarous parents, and that they died in their tender age, by meanes whereof they could not come by the knowledge: and a thousand complaints more they might imagin.

And as concerning procreation, ²²⁶ we saie that it is commendable, when it consisteth of lawfull matrimonie: therein must be considered man that is begotten: that is, (as the Schoole-men terme it) the effect proper and of it selfe. But man is the good creature of God, vice and corruption is added by accidentall meanes. And this euill hath a remedie; which thing happeneth not in leprosie, and other incurable diseases. Also we doo grant, that man is made, to the end he should attaine vnto eternall felicitie. And wheras it is obiected, that he is reuoked from this end, through the corruption of the bodie: wée contrariwise doo saie, ²²⁷ that he by the verie same meanes is inuited vnto Christ. Lastlie, we grant, that it may séeme to be a thing vnwoorthie, that the innocent soule should be placed in hell; séeing no hope of redemption is there to be looked for: but being set in a bodie, although it be a corrupt bodie, yet it may obteine saluation and redemption.

30 Now must the reasons be brought, ²²⁸ which firmelie and soundlie prooue, that originall corruption is spred in men by séed and generation: and this we will shew by the holie scriptures, bicause that manie doo repugne it openlie, and thinke that all the matter is feined. First Paule saith, ²²⁹ that Sinne by one man came into the world: therefore we must sée how men doo depend of Adam, in such sort, ²³⁰ as they can be partakers of his sinne. But other waie can there be none found, than [by meanes of] séed and generation. Moreouer, when the apostle saith vnto the Ephesians, ²³¹ that We by nature are the children of wrath; and nature (as the naturall philosophers affirme) is the originall of motion; we must haue recourse vnto séed and generation: for they are the foundation of our motion and beginning. But Dauid dooth more euidentlie shew this, ²³² when he saith; Behold how I am conceiued in wickednes, and in sinne my mother hath conceiued mee: in which words hée plainlie teacheth, that this sinne is deriued by generation: but most manifest of all is that saieng of Iob; ²³³ Who can make that cleane, which is borne of vncleane seed? By this place the infected séed of our forefathers is prooued to be vncleane, though Pighius denie it neuer so much.

²³⁴ 31 But now on the contrarie part, let vs examine by what meanes this sin is taken awaie. Euen as by one man it was brought in; euen so by one man it is remooued awaie: and euen as sinne is from Adam spred ouer all, through séed and generation; so on the other side, in that multitude, which apperteine vnto Christ, there are some things which may haue the respect of séed: as be election, predestination, grace, the spirit, the word of God, and baptisme. These two latter instruments, God vseth for to regenerate such as be his. But if anie demand, Whether the outward word or visible signe of baptisme be altogither necessarie? ²³⁵ We answer, that indéed the inward word, whereby men be mooued vnto Christ, and reformed, is wholie required, if we speake of such as be of perfect age: but in yoong infants, neither the inward word, nor yet the outward, hath anie place. But vndoubtedlie the outward word is the ordinarie instrument, whereby God dooth call them of ripe yéeres vnto saluation; although in some he vseth onelie the inward word, after an extraordinarie sort. For so he called Abraham out of his owne natiue countrie, and instructed Adam immediatelie (as the Schoole-diuines terme it) without anie outward ministerie. ²³⁶ The sacrament also of baptisme must not for anie cause be contemned: for they which despise that, when they may atteine vnto it, shall not obteine regeneration. But if there be no opportunitie to come vnto it, it shall be no danger vnto the godlie man, which is conuerted vnto Christ, although he be not baptised. And vpon this occasion among the fathers, ²³⁷ there was mention made of baptisme, of bloud, and of the spirit. And Ambrose writing of the death of Valentinian the Emperour, saith that he was not without the grace of baptisme (séeing he burned in the desire thereof) although he were not baptised.

32 Howbeit, if I should be asked concerning the infants of Christians, ²³⁸ which depart without this sacrament: mine answer should be, that we must haue a good hope of them, & sticke fast vnto the word of God; namelie, to the couenant made with Abraham, wherein God promiseth himselfe, not onelie that he would be a God vnto him, but also vnto his séed. Which promise, séeing it is not so generall, as it comprehendeth all; therefore I dare not promise certeine saluation particularlie vnto anie that departeth hence. For there be some children of the saints, which belong not vnto predestination; ²³⁹ such we read to be Esau, Ismael, and others more, whose saluation is not hindered, in respect that they were not baptised. But yet, whilest we liue here, the relikes of this sinne remaine euen in them that be regenerate: for originall sinne is not vtterlie rid awaie, no not by regeneration; indéed the guiltines is taken awaie, and those things which remaine, are not imputed vnto vs to our eternall destruction. But euerie thing ought to be considered, by that which it is of it selfe: wherefore, if it be demanded of vs, ²⁴⁰ whether it be sinne, that remaineth in the persons regenerate? We will answer it is sinne. But and if thou shalt at anie time read, that it is not sinne: that thou must vnderstand to be spoken of the guiltines of sinne: but of this matter we will speake more at large in another place. ²⁴¹ But at the time of death, this kind of sinne shall altogither be abolished; for in the blessed resurrection we shall haue a new made bodie, and a bodie made fit for eternall felicitie. And in the meane time, while we liue here, our old man and naturall corruption dooth continuallie pine awaie, that finallie at the time of death it ceaseth to be at all. Now haue we séene these thrée things; how originall sinne is deriued, whereby it is taken awaie, and what we are to determine touching the remnant of the same.

33 Now let vs speake of the punishment. ²⁴² Some of the Schoole-diuines thinke the same shall be without féeling. The Pelagians iudged, that such should onelie be banished out of the kingdome of heauen; and appointed nothing else but that. But Pighius addeth this also, that those should be blessed with a certeine naturall happines, which die hauing but this sinne onelie; and that they shall loue the Lord, with all their hart, with all their mind, and with all their strength, and shall set foorth his name and praise. And although he dare not teach these things for anie certeintie, yet he alloweth them as verie likelie. But Augustine De fide ad Petrum, and else-where, not once adiudgeth yoong infants to hell-fire, if they so die not regenerated. And the holie scriptures doo séeme to fauour his part; for in the last iudgement, there shall be but onelie a double sentence pronounced. There is no third place appointed betwéene the saued and condemned. The Papists also, notwithstanding that they thinke there shall be a purgatorie, vntill the daie of iudgement; yet doo not appoint anie meane place betwéene both, after that daie. And it is written euidentlie, that they which beléeue not in Christ, ²⁴³ not onelie shall not haue eternall life, but also that the wrath of God resteth vpon them. ²⁴⁴ And while we be enimies vnto Christ, we be called the children of wrath: and there is no doubt, but God dooth punish those, with whom he is angrie. We will therefore saie with Augustine, and with the holie scriptures, that they must be punished. But of the kind and maner of [punishment] we be able to define nothing; but that whereas there be diuers sorts of punishments in hell, (for so the scriptures affirme that it shall be easier for some than for other-some) it is credible concerning these, that séeing vnto originall corruption they ioined not actuall sin, they shall be the easilier punished. I alwaies except the children of the elect; for we doubt not to number them among the companie of beléeuers, although they as yet beléeued not by reason of their age: euen as they which be borne of infidels, are reckoned among the vnbeléeuers, although of themselues they withstand not the faith. So as the children of the godlie, departing without baptisme, by reason of the couenant that God hath made with their parents, may be saued; if they apperteine to the number of such as be predestinate. Also I doo except all others, if anie there be, which by the secret counsell of God belong vnto predestination.

²⁴⁵ 34 Now these things thus ordered, we will com to the arguments of the Pelagians, wherby they thought themselues able to prooue, that there is no originall sinne. The first of their arguments is, that it is not likelie, that God will still persecute the sinne of Adam, séeing he punished the same sufficientlie long ago; especiallie for that the prophet Nahum saith, ²⁴⁶ saith, that God will not twise iudge for one and the selfe-same thing. I knowe some doo answere, that God did not twise giue iudgement vpon that sinne, but once onelie; for that vnder one iudgement, he comprehended Adam, and all his posteritie. But that the matter may be the more plainelie declared, I saie, that in euerie one of vs, so often as we be punished, there is a cause whie we ought to be punished; and that therefore in euerie person is condemned not the fault of another, ²⁴⁷ but his owne proper fault. But and if we read that God dooth reuenge Adams fault in vs, that must be so vnderstood, bicause our corruption had the originall from him. Euen as if one being sicke of the plague, dooth infect others and they die: but if a man will saie that they perished through the contagion of him, from whom they did drawe their infection: that must be so vnderstood, bicause he was the first which brought the plague, and infected others with the same. But that sentence of the prophet Nahum maketh nothing vnto this purpose. Indéed Ierom, when he interpreteth that place, saith, that by those words Martion [the heretike] was confuted; for he falselie accused God, that he séemed in the old testament to be cruell, & a reuenger; bicause he did bring most cruell punishments vpon men. That thing Ierom saith must not be ascribed vnto crueltie, but vnto benignitie: for it was not for anie other cause, that God did so gréeuouslie punish men, among the Sodomits, in the generall floud, and at other times, but to the end they should not perish euerlastinglie; for he was once [for all] reuenged vpon them, least afterward he should punish them againe. But the same Ierom, bicause perhaps he sawe that these things were not verie firme, obiected against himselfe; By these words it may séeme, that it is well with adulterers, if they be taken tarde: for so it shall come to passe, that while they receiue temporall punishment, they escape the euerlasting paines of hell. Wherfore he answereth, that the iudge of this world cannot preuent the iudgement of God; neither that it must be thought, that sinnes be blotted out by an easie punishment, which doo deserue a gréeuous and long continued paine.

In these words of Ierom, ²⁴⁸ two things are to be noted; one is, that in those daies adulterie was punished with death; another is, that that first interpretation séemed not to satisfie him. Wherevpon he bringeth another exposition of the Iewes; that God would signifie vnto vs by these words, that the Assyrians should not bring to pas, that after the leading away often tribes, they should also inioie the kingdome of Iuda, as they had attempted to doo vnder Ezechias. God (saith he) will not permit, that a double trouble should arise; he is satisfied that he hath destroied ten tribes, he will haue the kingdome of Iuda to be saued. Although this exposition be nothing against pietie, yet it séemeth not to agrée with the mind of the prophet; for he prophesied against Niniuie, the threatenings of God, and the subuersion that should ensue. And when he was minded to exaggerate the punishment that was at hand, he saith, that such should be the violence of destruction to be brought by the Chaldaeans, that there should be no néed for the Lord to reuenge the same againe; for that he, by the first vengeance, would take sufficient punishment: for the empire of the Assyrians was vtterlie ouerthrowne by the Chaldaeans. And we be commonlie woont to saie of a man that is beaten euen vnto death, that he was so striken dead with one blowe, as he néeded not the second blowe. This is the scope, which the prophet taketh, and the proper sense of this place.

But touching the matter, we denie not, but that afflictions in godlie men doo tend vnto that end, ²⁴⁹ that (as Paule saith) They may not be condemned with this world; for they be fatherlie corrections, whereby men be called to repentance. But here-hence must not be drawne a generall rule, to the intent a measure should be prescribed vnto God, ²⁵⁰ that when he hath begun to punish men in this life, he cannot also punish them in time to come, if they depart from hence without faith and repentance. If they returne vnto God, they shall suffer nothing in another life: howbeit, not for that they haue satisfied God by their punishments in this life; but bicause Christ paid for them the price of their redemption. Wherefore euen as certeine good things be giuen to the godlie men in this life, ²⁵¹ which be pledges and entrances into another life; euen so in the wicked, euerlasting punishment is begun by the preparatiues of afflictions in this life. Which also Christ dooth séeme to grant, when he saith; Feare him which can both destroie the bodie, and send the soule into hell-fire. By these things I suppose it euident enough, that the oracle of the prophet, which we haue plainlie expounded, ²⁵² apperteineth nothing vnto that matter, which we haue in hand.

35 Another of their arguments is taken out of the prophet Ezechiel; ²⁵³ The sonne shall not beare the iniquitie of his father, &c. To this we might answer at a word, ²⁵⁴ as a little before wée said; namelie, that children doo not beare the iniquitie of their parents, but their owne and proper iniquitie, which cleaueth to euerie one from his natiuitie. But séeing that place is woont to be one waie expounded by some, and another waie by others; we will bréeflie declare what we thinke fit concerning the same. This was a common prouerbe among the Iewes; The fathers did eate sower grapes, and the childrens teeth be on edge. This prouerbe was not onlie remembred by Ezechiel, but also by Ieremie in his 31. chapter. ²⁵⁵ The meaning of which saieng is this; Our fathers haue sinned, & we for them are punished. And as the Rabbins saie; They which were of the kingdome of the ten tribes, séemed to ascribe these things vnto Ieroboam the sonne of Nabat, which first made the golden calues. But they which were of the kingdome of Iuda, referred those things vnto Manasses; for whose vngodlines they thought that the captiuitie was to light vpon them, which the prophets had denounced. ²⁵⁶ This prouerbe dooth God reprooue, and saith, that it should not be so hereafter; The soules (saith he) be mine: the sonne shall not beare the iniquitie of his father, but euerie one shall die in his owne sinne. Manie would haue these things to be vnderstood concerning temporall punishment, bicause God in the 24. of Deuteronomie commanded, ²⁵⁷ that parents should not be slaine for the childrens offense, nor yet the children for their parents. Which also Amazias the king of Iuda obserued, as it is written in the 14. chapter of the second booke of Kings; for he executed the murderers of his father: but he spared the children of them, according to the commandement of the lawe. Which neuertheles was not alwaies obserued by the Israelites; for we read in the seuenth chapter of the booke of Iosua, ²⁵⁸ that not onelie Achan was slaine, ²⁵⁹ by reason of the cursed things which he had reteined [against Gods commandement;] but also togither with him, both his sonnes, and daughters, and cattell. But this was doone by the speciall commandement of God, neither is it preiudiciall to the lawe giuen in generall.

36 Neuertheles, this exposition concerning the lawe ciuill, dooth not concurre with the prophets words: for the Iewes did not complaine of iudiciall punishment, or of that, which the prince laid vpon them; but of those calamities, which God himselfe brought vnto them; namelie, of the spoile of their goods, of the destruction of the Iewish kingdome, and of the captiuitie of Babylon. Here they accused the iudgements of the Lord, and made a muttering that his waies were not right; wherefore some did interpret that place [to be ment] of eternall punishments, of the losse of grace, and of the spirit: the which things they saie doo happen to euerie one for his owne proper sinnes, and not for the sinnes of other. Yet in the meane time they affirme, that both children, for their parents; and people, for their princes sake, doo suffer temporall punishments: for God (saie they) will punish the fathers in their children; for children are a certeine part of their parents. And they saie, that it is no absurd thing, if the children, by their afflictions doo profit their parents; séeing they also by this meanes are called home to repentance, and that no iniurie is doone vnto them, if they die, séeing they be mortall. For that God dooth wiselie dispose the times either of liuing, or of dieng; and that he dooth plucke the children from their life, least either they should be corrupted with naughtines, or else if they be alreadie in sinnes, and in the state of damnation, they should not be more and more burthened: and that they may at one time or other make an end of naughtie liuing. And vnto this opinion Augustine séemeth not a little to incline, in his questions vpon the booke of Iosua, question the eight and ninth. And they which would not haue these remnants of originall ⟨…⟩ ⟨…⟩ sinne remaining after regeneration, are compelled so to saie; for they cannot shew, that in infants their own sins be punished, séeing they affirme them to haue no sinnes. But we which say that they are altogither sins, do teach, that indéed they be not imputed vnto eternall death; but yet that they be charged sometimes with certeine punishments, to the intent it may be perceiued that they displease God. But neither dooth that exposition of Augustine sufficientlie concurre with the meaning of Ezechiel; for the prophet saith, that It shall not so come to passe afterward, that the children should saie that they suffer temporall punishments (such as was exile and captiuitie) for their parents sakes. For the Lord saith; The sonne shall not beare the iniquitie of his father. Wherefore it auaileth these men nothing at all, when they saie, that this is true, concerning spirituall punishments, and in eternall damnation: for the prophet speaketh most plainelie of bodilie punishments of this life. There was another interpretation of Augustine, In Enchiridio ad Laurentium chapter 46. that this sentence was a prophesie concerning the benefit, which Christ would bestowe vpon vs; for séeing that by his death, satisfaction is made euen for originall sinne, the prophet saith: Hereafter the sonne shall not beare the sinne of his father, but of his owne. And it séemeth that Augustine was led to this opinion, bicause, when as Ieremie in the 31. chapter dooth write in a maner the same thing, there is straitwaie added a promise of the new testament; Behold (saith he) the daies shall come, that I will make a new couenant with the house of Iuda. But it may séeme, that this sense neither agréeth with the prophets meaning, which we recited before. Moreouer, notwithstanding that Christ suffered at a certeine time, ²⁶⁰ yet by the vertue and grace of his death, the children also in the old testament were saued. What néed was it therefore to saie, Hereafter it shall not so be, séeing vndoubtedlie it was not so before?

Besides this, they also which be strangers vnto Christ, doo beare their owne iniquitie; neither doo they suffer punishment for the offenses of others, but for their owne. We say therefore that the sentence of the prophet is generallie true; & that all, whether they be children, or of ripe age, as well of the old testament, as of the new, doo euerie one beare their owne iniquitie. For all those, which be borne, haue sinne and corruption in themselues, for which they should be punished: so then, this sentence confirmeth our opinion; so far is it off, that the same can be alledged against vs. But it maketh verie much against Pighius; for he decréed, that the children doo beare the sinnes of the parents, when as otherwise he saith, that they be cleane, and are borne without sinne. The Iewes vaunted, that they were innocents, & that the torments which they abode, were for their parents sakes; for they sinned, and not themselues. But God saith, that there should from thence foorth be no place for that prouerbe; for he would declare by the prophet, a plentifull illumination, which should be of the holie spirit, in the new testament: for that his iudgements be not such, as he will punish anie innocent person for the sinne of another. And so he saith not, that it should hencefoorth not be so, as though it had béene so at anie time before: but this he saith, that it should not afterward happen for them to frequent such a prouerbe in their mouth, when they had once knowledge of the truth.

37 But the lawe séemeth to be against this exposition; for therein God saith, ²⁶¹ that He will visit the iniquitie of the fathers vpon the children, vnto the third & fourth generation. These things appéere to haue but small concord, both that God dooth auenge the iniquitie of the fathers vpon the children; and also that the children doo not beare the sinnes of their parents. To satisfie this obiection; first I will expound the words of the lawe: for so we shall vnderstand, that betwéene the prophet and the lawe, there is no contrarietie. Some there be, which refer this sentence of the lawe vnto the mercie of God, ²⁶² and some vnto his seueritie and iustice. They which thinke that the mercie of God is co~mended by these words, saie, that God is so good and gratious, as he will not straitwaie destroie man, when he sinneth; but he will rather expect his repentance. And so sometimes, when he spareth the father which offendeth, yet he punisheth the sonne: sometime when he forbeareth both the father and the sonne, yet he punisheth the sonnes child; and somtime he deferreth the punishment vnto the fourth generation. Which we sée was doone in Iehu the king of Samaria; ²⁶³ for whereas he had gréeuouslie sinned, yet God did not béereaue his posteritie of the kingdome, vntill the fourth generation was past. Wherefore by these words séemeth to be declared the goodnes of God, which so long restraineth his wrath; neither dooth he immediatelie powre out the same.

But others there be, which thinke, that the goodnesse of God is declared; séeing it is said, that He will doo well vnto those that loue him, vnto a thousand generations. But contrariwise, that his seueritie & iustice may be knowne it is added; that he will persecute sinnes, not onelie against those which haue sinned; ²⁶⁴ but vpon their children, and childrens children also, euen vnto the fourth generation. Which they suppose may be declared by examples; for Amaleke did infest and vexe the children of Israel with manie euils, while they wandered through the wildernesse: and a long space after his posteritie was afflicted by the Israelites; and so afflicted, as at the last, God commanded Saule to destroie them vtterlie, euen vnto the last man. Also Iehezi the seruant of Elizaeus, ²⁶⁵ bicause he had receiued monie in his maisters name, of Naaman the Syrian; both he himselfe was striken with a leprosie, and all his posteritie euer after him. Both of these two opinions be godlie, and may be confirmed by examples; yet the latter dooth rather séeme to agrée with the text. But in what sort God dooth persecute the iniquitie of the fathers vpon the children, vnto the third and fourth generation, the lawe it selfe dooth sufficientlie declare: for it is added, Of them that hate me. ²⁶⁶ Whereby it appéereth, that no other children shall beare the offenses of their forefathers, but such as shall be like vnto them. And it is to be noted, that To hate God, is two maner of waies taken; either in act, as they speake; which is onelie proper to them of ripe age: or else by an inclination and corruption alreadie conceiued by nature, and this taketh place in infants.

38 But some man will obiect; If we vnderstand that God dooth onelie punish such as doo imitate the vices of their forefathers, what néed was there to adde; Vnto the third & fourth [generation,] séeing punishment is to be doone alwaies against all sinners, whatsoeuer they shall be? With this obiection Augustine was so troubled, as he said, that By this forme of speaking; Vnto the third and fourth generation, must be vnderstood all posteritie in generall, and that a number definite is vsed for a number infinite: ²⁶⁷ for if thou ioine foure vnto thrée, it maketh the number of seuen; which is accustomed to be put for anie other number. In the like maner he saith, it is written in the prophet Amos; For there wickednesses and for foure I will not spare him: and he saith, this is the meaning of that place. If one shall once or twise offend, God may forgiue him; but if he shall heape sin vpon sinne, and so shall procéed to vnmeasurable sinfulnesse, now God cannot forgiue him. In this place thrée or foure wickednesses are set downe for the continuance of sinnes: and so God may be said to punish to the third & fourth generation, of them which hate him; when as he will vse punishment against all such whatsoeuer they be. ²⁶⁸ But it might be otherwise answered; namelie, that God did therefore prescribe the third and fourth generation, to declare his wrath to be tempered and ioined with benignitie, that he may once staie his torments, and procéed no further forward in punishing. Albeit others there be, which thinke, that the third & fourth generation is particularlie set downe; bicause the posteritie, so far foorth are led to sinne by the euill example of their progenitours: for none of the ancestors dooth liue past that time; for most co~monlie they die, when they haue séene the fourth descent. Thus we sée, that the words of the prophet are nothing at all repugnant vnto the lawe, but doo rather interpret the same. For therefore he saith, that the sonne shall not beare the fathers iniquitie, bicause the lawe saith, that he dooth persecute the sinne of the fathers vpon the children, if they also doo followe the sinnes of their parents: to the intent, that when they be punished, they may vnderstand that they suffer for their owne sinnes, and not for their parents.

And it is said, that God dooth therefore punish the sinnes of the fathers vpon them; bicause those sinnes had their beginning from them, and were continued vnto the children. But and if that the children had not had fathers or grandfathers, which so had sinned; peraduenture God would as yet haue forborne his wrath: and euen as through his patience he forbare their progenitours; so perhaps he would also haue borne with them. ²⁶⁹ But séeing that both their progenitours sinned, and they also doo not auoid the example of them; God will no longer defer punishment, least he might séeme to cast awaie the care of mans matters, and so others to sinne the more securelie. Yet neuerthelesse, they which be so punished, cannot be called innocent, séeing they likewise doo hate God. Neither is that repugnant to these things, which Christ speaketh in Iohn, concerning the man which was blind from his natiuitie; Neither did this man sinne, neither his parents. For the meaning of that place is not, that the same blind man was punished without a cause: but this onelie is noted, that the prouidence of God directed that fault of the eies vnto another end, than for the punishment of the blind man: for he would take that occasion to celebrate the diuinitie of Christ. God dooth so order his punishments, as he not onelie may punish by them; but also may compasse other ends, which he to himselfe hath appointed. And thus far concerning the place of the prophet, whereby it may be vnderstood, that the same place is not contrarie vnto the definition, which we haue alledged: naie rather, the same sentence is to be reuersed vpon our aduersaries, which affirme, that children are giltie of other mens faults.

39 The next reason was, that séeing as well the soule, as the bodie, are the works of God; and progenitours oftentimes may be pure and godlie, and are commended in the holie scriptures, and that mariage, and the act of procreation are praised; how hath sinne crept in among so many fortresses of innocencie? First of all we answer with Paule; ²⁷⁰ By one man. And whereas they affirme, that the ancestors were cleane and holie, that is false: for although that they were indued with godlines, and that originall sinne is to be forgiuen them, so far foorth as belongeth vnto the guiltines; yet neuertheles there remaineth still a corrupt nature, and an vnpure state in them. So that such a nature, as they themselues haue, such doo they yéeld vnto their posteritie: and that (as hath béene said) by séed and generation. Neither dooth that hinder anie thing, which some doo imagine, that the bodie cannot worke vpon the spirit: ²⁷¹ for we saie not, that the soule is corrupted by the bodie, thorough a naturall action; but séeing the bodie is corrupted, it dooth resist the soule. For the same, béeing not strengthened with those indowments, which it had at the beginning, is subiect to the inclination of the bodie; and dooth not rule, as méet it should; but is ruled by it. Moreouer, naturall reasons doo also teach vs, that there is a naturall agréement betwéene the bodie and the soule; ²⁷² for the soule is accustomed to be diuerslie affected, according to the temperature of the bodie: for they that abound with choler or melancholie, are woont to be angrie or sad. So that, séeing this maner of reasoning procéedeth of false principles, it can conclude nothing.

Furthermore, there was brought a place out of the first to the Corinthians; ²⁷³ Your children be holie. ²⁷⁴ Then it is not probable, that they drew vnto them originall sinne: for that holines hath no agréement with sinne. Some thus expound [the same,] to wit, that the children of christians be holie, as touching ciuill action; that is to saie, ²⁷⁵ that they are to be taken as lawfullie begotten, and not as bastards. But this dooth not hold; for so the marriage of christians should haue no preeminence aboue the marriage of infidels: ²⁷⁶ for euen the children of them, begotten through lawfull matrimonie, are legitimate, and become heires. Others doo interpret holines to be godlie education; for if a godlie husband should depart from an vngodlie wife perhaps the children would remaine with the vngodlie, and so they should be led from Christ. But if man and wife doo liue both togither, the godlie parent will alwaies powre some godlines into the children. ²⁷⁷ But neither in verie déed dooth this make with Paules purpose; for godlie education may also happen vnto them which are begotten in adulterie and fornication: ²⁷⁸ which we perceiue was doone in Adeodatus the sonne of Augustine. Wherefore the apostle séemeth rather to meane, that some holines dooth redound vnto the children from their parents, which neuertheles cannot depend of the flesh, but of the promise made in the couenant. For God promised vnto Abraham, ²⁷⁹ that he would not onelie be his God, but also the GOD of his séed. So as in the prophets, God dooth name the yoong children of the prophets to be his owne, and complaineth, that they did sacrifice his sonnes and daughters vnto Moloch. And we stricking to the hope of this promise, ²⁸⁰ doo offer our yoong infants to be baptised in the church, bicause they belong vnto God, and vnto Christ; that the promise, which we haue now spoken of, may be confirmed with some outward seale.

40 But thou wilt saie, thou maist be deceiued; bicause perhaps thy child shall not apperteine to the number of the elect. I answer, that the same difficultie may happen, euen to them of ripe yéeres: for it may be, that one professeth faith with a feigned hart, or may be led onelie by the persuasion of man, or may haue faith but for a time; so that in verie déed he apperteineth not to the elect. But the minister hath not respect vnto these things, but onelie regardeth the confession which the partie to be baptised dooth professe: and he will saie, that Gods election is hidden vnto him, and that therefore he dooth not much trouble himselfe thereabout: that concerning particular things, he is able to determine nothing, but waiteth vpon the generall promise; from the which, although manie be excluded, yet that it is none of his part to define which they be. So Paule speaketh of the Iewes; If the roote be holie, the branches also shall be holie; ²⁸¹ If the first fruits be holie, so is the whole batch or lumpe. By which words he sheweth, that Gods fauour was inclined vnto the Iewes, by reason of the promise, and for their fathers; and that for the same cause saluation was due vnto them. ²⁸² Although therefore this promise be indefinite, and that manie be excluded from the same; yet neuertheles it remaineth stable: for there be alwaies some of them conuerted vnto Christ, and shall be conuerted euen vnto the end. Which appéereth in Isaac, vnto whose séed, ²⁸³ although God promised that he would be gratious; yet the same promise tooke place in Iacob onelie, not in Esau: and yet was that no cause why Esau should not be circumcised.

Euen so, ²⁸⁴ we confesse that the children of the christians, which apperteine vnto the election of God, be holie; but yet they be infected with originall sinne, bicause they are by nature the children of wrath, euen as others be. But if so be God doo not put awaie the guiltines, and impute it not vnto them against their saluation; that haue they by the grace and frée mercie of God, not of the purenes of their owne nature. Séeing then they be borne of a corrupted lumpe, and belong vnto the election; we affirme both that they be holie, and are also by nature the children of wrath. Wherefore it appeareth in what sort this argument must now be discussed. But they adde, that in infants there is nothing spoken, doone, or thought against the lawe of God, & so they haue no sin. How shamfullie they erre in this place, it appéereth by those things, which we haue alreadie spoken. ²⁸⁵ This is euen as much as if they should saie; They haue no actuall sin, Therfore they haue no sin: for to argue from the particular to the generall by a negatiue, is the woorst kind of reasoning. But they be deceiued, bicause they followe not the generall nature of sin, which I haue before described, in such sort as it comprehendeth all things, which are by anie meanes repugnant to the lawe of God.

41 They obiect likewise, that it is not rightlie said, that originall sinne is spred abroad by meanes of the séed & flesh; bicause those things haue a senselesse and dull nature, and therefore be not capable of sinne. But I haue alreadie said, that sinne is not in them, but by originall as in the root: and then the nature of sinne is perfected, when the soule is once ioined therevnto. We haue declared also, how we are to answer the Pelagians, ²⁸⁶ séeing they affirme, that those things, which are spoken by Paule to the Romans, should be vnderstood of imitation. For first of all, that cannot agrée with all the saiengs of the apostle; ²⁸⁷ for he saith, that All men haue sinned, and by the disobedience of one, manie are become sinners: And that which is the more firme, ²⁸⁸ he hath prooued; that Therfore sinne was in the world, before the lawe, bicause death reigned from Adam vnto Moses. There were reasons which Augustine vsed against the Pelagians, which now we néed not to repeate. Beside these, they adde, that mens afflictions, and death it selfe are naturall; for that we haue those fountaines in vs, euen of nature, from whence they flowe. But we answere, that these fountaines were not so ordeined, when mans nature was first instituted; but were afterward defiled and corrupted, in such sort as we now perceiue them to be. The philosophers resolue those effects which they sée, into those principles which be now extant: but that christians doo rather referre them vnto the woord of God.

²⁸⁹ Séeing therefore the scripture teacheth, that death came by sinne, and that man, as he was created, might alwaies haue liued; let Pighius, and those which followe him, sée how trulie and godlie they affirme, that death coms vnto man by nature. And they adde, that that ought not to be accounted sinne, which cannot be auoided. But this is found false, for that the lawe is proposed to vs, which no man is able perfectlie to performe, ²⁹⁰ or to auoid all offenses against it. In considering of sinnes, we must not inquire whether anie thing be doone casuallie, or necessarilie; but alonelie whether it be repugnant, or els agréeable with the lawe of God: and by this balance sinne must be weighed. Wherefore it is vaine and trifling, which they doo bring against vs, concerning necessitie. Last of all they obiect, that if the sinne of our first parents be deriued vnto the posteritie, there can be no reason found, why the sinnes also of the next parents should not in like manner be conueihed vnto the posteritie: which if we doo grant, ²⁹¹ they thinke, that would followe, which is most absurd; namelie, that the state of vs, which are borne in this latter time, would be most miserable: for that there should be laid to our charge, not onelie the sinnes of our first parents, but also the sinnes of all our progenitors.

42 The Schoole-men haue thought, ²⁹² that it cannot possible be, that the sinnes of the next parents can passe into the children: and they séeme to be induced so to saie, for two causes speciallie. The first is, that the next parents doo onelie communicate nature to their children, and such other things as of themselues doo accompanie nature: but that they doo not communicate speciall properties, and things accidentall, vnlesse the same things perhappes apperteine vnto the bodie. For oftentimes the diseases that come by kind, as the leprosie, or the gowt, doo passe vnto the children; but the qualities of the mind be not deriued, neither doo apperteine vnto procreation: for a Grammarian begetteth not a Grammarian, nor one Musician begets not an other; and so they saie, that séeing sinnes apperteine vnto the mind, those cannot be deriued from the parents. Another reason is; The first parents had originall righteousnesse, the which was not onelie planted in the mind, but also in the bodie and members. And therefore in procreation they might infuse into their children, the want of this righteousnesse; séeing the same did sticke in the bodie and the flesh. But the actuall sinnes, which afterward followed, séeing they doo apperteine vnto the mind, cannot be deriued vnto the children; ²⁹³ yet Augustine in his Enchiridion ad Luarentium, and in the 46. chapter, saith; It is probable, that the sinnes, euen of the next parents, are communicated with the children: for the proofe whereof he compareth together the two places of the scripture before handled by vs.

In so much as God saith, that He will persecute the sinnes of the fathers vpon the children, vnto the third and fourth generation: whereas he saith in an other place, ²⁹⁴ that The sonne shall not beare the fathers offense; If the child (saith he) dooth not beare the fathers iniquitie, (but his owne) and yet God visiteth the sinne of the father in him, it must néeds be, that the sonne hath in himselfe that sinne: otherwise these places would not agrée together. Wherefore sinne was so made in the nature thereof, that it not onelie destroieth the mind of man, but also corrupteth both the body, ²⁹⁵ the flesh, and the members. Therefore Paule saith vnto the Corinthians, that Our bodies be the temples of the holy Ghost; and dooth heauilie threaten the man, which destroieth the temple of God. Now then, if God punish the sinnes of the parents vpon the children, and the child beareth not the iniquitie of an other, but onelie his owne; it followeth, that the infants of wicked men, when they be afflicted, should haue in themselues some of their fathers naughtinesse; to the end that the fathers may be punished in them. ²⁹⁶ Neither ought any here to complaine of Gods iustice; for if God, by his most sincere iustice, can deliuer those which doo sinne, into a reprobate sense, and punish sinnes with sinnes: what let is there, that he will not (and that iustlie) haue the corruption of sinne, not onelie to destroie the soule, but that the impuritie thereof dooth also flowe into the bodie; so as they, which be begotten of sinners, ²⁹⁷ doo drawe such a nature from them, as they find in them? And by this doctrine men be admonished to liue purelie, lest they pollute both their minds and their bodies, and by the same meanes doo also infect their children.

43 If this be determined, which we haue said, some will demand; What the difference is betwéene originall sinne, ²⁹⁸ and that which is drawne from the next parents? We answer, that the propagation of originall sinne is continuall, euen as the holie scriptures doo teach; but the continuation of other sinnes is not of necessitie: for sometimes there is no sinne powred from the next parents into their children; originall sinne excepted. For it séemeth that God hath prefixed a measure, lest euill should abound beyond all; and that he dooth temper this propagation of euill. And this dooth experience teach; for Ezechias, a most godlie prince, had king Achaz for his father, a most wicked man: and againe, the same Ezechias begat A⟨…⟩mon a most wicked child, who also begat Manasses well woorse than himselfe. Or else, if the beginnings and entrances of sinne be powred from the parents into the children; yet God will sometimes minister such grace, fauour, and strength vnto them, as they may be able to ouercome them. But this waie these sinnes differ not from originall sinne: for grace is granted vnto the godlie, ²⁹⁹ that they may also haue the victorie thereof. Further, when God dooth of ill parents giue good children; he sheweth the power of his goodnesse, wherewith he represseth the corruption and infection of the parents, that it should not passe into the children. And againe, forsomuch as he bringeth to passe, that of good parents there be begotten euill children; he hath regard least the godlinesse of the children should be iudged to come for the merits of their parents. ³⁰⁰ For they cannot powre out grace from them to their children, by the procreation of their bodie, séeing it is a thing altogether spirituall; neither hath it anie naturall entercourse or acquaintance with the flesh.

Wherefore, séeing honestie and godlinesse is a méere and pure gift of God; ³⁰¹ God dooth verelie promise, that he will be beneficiall vnto the posteritie of godlie men, euen to a thousand generations. But that must not be vnderstood, as though some deserts were ment to be in the ancestors: for God is led to make this promise onelie of his mercie, and not through mans merits. But that he maie declare what libertie he him selfe hath, he sometimes suffereth it to happen otherwise; and by that meanes he teacheth, that holy parents are not so holy, but that they haue as yet much naughtinesse and corruption in them, which they may perceiue to be ingendred in their children. Through this we may acknowledge the corruption of our nature, séeing it waiteth vppon the godlie sort, euen to their graue. Yet for the further establishing of this opinion, some doo alledge out of the Psalme, ³⁰² the praier of the church against the children of the wicked; That they maie be fatherlesse; that none maie haue compassion of them; that they may beg their bread. If the children of the wicked be innocents, this praier is not iust; whereby it séemeth necessarilie to be gathered by these words, that they be partakers of their parents wickednesse: but forsomuch as they be infants, this can come to passe by no other meanes than by propagation. I knowe there be diuers, which would haue these words of Dauid to be prophesies of things to come, wherby the holie Ghost did foreshew, that these euils should fall vpon them. But let vs grant that they be prophesies; yet it cannot be denied, but in them is both the forme and inclination of praier: but it is méet that praier be iust, for otherwise it were no praier.

44 But whereas they saie, ³⁰³ that that is most absurd, which maie arise of this doctrine; namelie, that the last men also should be more miserable than all other, in so much as they should beare the sinnes, as well of Adam, as of all their forefathers; that is two waies to be answered. ³⁰⁴ For first, not all things which séeme absurd vnto vs, are absurd also with God. For let vs go no further than this verie matter; Christ threatneth the Iewes, that all the bloud of the godlie, euen from Abel, vnto Zacharie the sonne of Barachie, should be laid vnto their charge. And who séeth not, that the state of those children of Israel was more miserable, which were led into captiuitie, than manie generations of their forefathers, which had defiled themselues with the same sinnes? Againe, we answer; Indéed that would be absurd, if the forefathers sinnes should continuallie passe from them to their children. But séeing we haue declared, that the same commeth not alwaies to passe, but that Gods prouidence hath limited and measured this euill, and that he hath expresselie pronounced thereof touching onelie the third and fourth generation; there is nothing which should séeme absurd vnto anie man. ³⁰⁵ But the reasons of the Schoole-men, wherewith they wrestle against this propagation, are verie féeble. First, they presume, that the properties of the mind are not communicated by the parents vnto their children: ³⁰⁶ which experience teacheth to be false. For we oftentimes sée, that of tes⟨…⟩ie or angrie persons, there be angrie children borne; and sad of sullen parents. Neither dooth this similitude serue them to anie purpose, in that they saie, that one Grammarian is not borne of another; or one Musician of another: for these be arts, which be atteined by precepts & exercise; and not affections, which be bred in men. And yet sometimes we sée by experience, that in what art the father dooth chéeflie excell, he hath children of apt inclination to the same: be it husbandrie, be it warfare, or be it liberall science. Moreouer, we chéeflie intreate in this place of those affections, which be the springs and beginnings of actions.

³⁰⁷ In another argument they saie, that sinne in parents dooth onelie corrupt the mind; which is not true: for as we haue taught before, their bodie is also polluted; so as it is no maruell if fathers doo communicate such bodies vnto their children. As touching this therfore I do willinglie agrée with Augustine, that it is a thing probable & agréeable to the scriptures. And this doctrine is allowed of Martin Bucer, ³⁰⁸ a verie godlie and no lesse learned man, the priuate sinnes are deriued from the parents vnto the children. But it must be considered, that this is contingent, and not of necessitie: for God sometime suspendeth the sinne of the parents, and for his goodnes sake, dooth not suffer mans nature to be vtterlie destroied. But when he will either represse this deriuation of sinne, or else suffer it to take place, he himselfe onelie knoweth. Howbeit, vnto vs it is enough to consider of these two things; first, that sinne is powred out from the fathers into the children; secondlie, that the same is sometimes prohibited by the benefit of God, which neuertheles cannot anie waies be said of originall sinne: for we be all borne infected therewith. And thus farre out of the epistle vnto the Romans, the fift chapter, vpon these words; Euen as by the disobedience of one, &c.

¶ Looke the like place vpon Genesis, 8, verse, 21,

These things I thought good to adde out of the fift to the Romans vpon these words; Euen as by one man, &c.

45 To the end that these words of the apostle may be plainlie vnderstood, let vs examine thrée things, which are set foorth by him; first, what the apostle meaneth by sinne; secondlie, what that one man is, by whom sinne entered into the world; thirdlie, by what meanes sinne is spred abroad. As concerning the first, ³⁰⁹ the apostle dooth vse this word sinne generallie and largelie, that he may signifie all that is against the lawe of God, and against his will. For by this sinne, man depareth from the creation of nature, and from the image wherevnto he was created: for God so made him at the beginning, that in him should shine foorth his image; but that happeneth not, when we contend against the lawe of God. And this is the onelie and true cause, why man is not permitted to delight himselfe with euerie kind of pleasure; for if he should doo so, ³¹⁰ he should drawe néere vnto the nature of brute beasts, and not vnto the similitude of God his creator: and God would haue him to be his deputie in this world, and therfore to be most like vnto him. Surelie, if sinne be vnderstood thus at large, it dooth not comprehend onelie originall sinne, that is, our depraued nature, and the corrupt powers both of our bodie & soule; ³¹¹ but also all those euils which doo insue vpon the same: namelie, the first motions of the mind vnto things forbidden, wicked deliberations, naughtie indeuours, & corrupt customs. Wherefore the apostle, vnder the name of sin, comprehendeth both the root it selfe, and also all the fruit of the same.

Neither must they be hearkened vnto, which babble that these things be no sinnes; for séeing the holie Ghost calleth them by this name, I sée no cause why we also ought not so to speake and stand vnto his doctrine. And moreouer the ⟨…⟩erie etymologie of the word it selfe dooth shew, ³¹² that the first motions of the mind, and corruption of nature be sinnes: for this word ⟨…⟩, that is, Sinne, commeth of this verbe ⟨…⟩, which signifieth, To erre from the right scope appointed, by what means soeuer the same commeth to passe. ³¹³ And séeing it is the rule of our nature, and of all our actions, that we should be verie conformable to God in all things: surelie we being then prone vnto those things which be forbidden vs by the lawe of God, and euen at the first push are carrie streight headlong vnto them; without all controuersie we must be said to sinne, that is, to erre from the scope, and from the end appointed vnto vs. The like signification there is of the Hebrue word; for that which is in that toong called Chataa, is deriued from the word Chata, which thou shalt find in the booke of Iudges, ³¹⁴ the 20. chapter vsed in the selfe same sense, wherein I declared the Gréeke word ⟨…⟩ to be taken: that is, To misse the marke. For it is there written of the seuen hundred children of Beniamin, that they were woont so to throwe stones out of a sling, as they could hit euen a heare, and would not misse one whit. Besides this, experience it selfe teacheth, how gréeuous these euils are, euen in vs, which be regenerate: for we be so hindered by them, as we cannot fulfill the lawe; the which neuerthelesse we are bound to obserue in euerie poinct. ³¹⁵ We are also commanded not to lust, to the which precept euerie one giueth his secret consent, and is witnes to himselfe how much he dooth withstand, by reason of our pronesse vnto sinnes, and first motions vnto vices.

³¹⁶ But if the Fathers doo séeme to write sometime, that the lawe may be fulfilled by men regenerated in Christ, they spake of an obedience begun, and of such a kind of fulfilling, as hath much imperfection ioined therewith. For they pronounce them to be perfect, ³¹⁷ and to performe the lawe of God, which can perceiue their owne imperfection, that they maie dailie saie with others; Lord forgiue vs our trespasses: and acknowledge with Paule, that they haue a great waie further to go. Also the same Fathers doo confesse, that there is found none, no not the holiest, ³¹⁸ that hath most perfectlie loued all vertues. For as Ierom saith; He that excelleth other in one vertue, dooth oftentimes faile in another. And he citeth Cicero, who said, that There cannot easilie be found one, which is most excellent, either in the knowledge of the lawe, or in the art of Rhethorike: but to find one that excelled in both kinds together, it was neuer heard of. Wherfore, that the apostle maie make famous and renowmed the entire benefit of God, through Christ bestowed vpon vs; he not onelie toucheth originall sinne, but also comprehendeth vnder one name of sinne, all kinds of vices, which doo flowe from thence.

³¹⁹ 46 Now we must sée, by which one man it is, that Paule saith, sinne had such an entrance into the world. The same vndoubtedlie was the first Adam, who was as a certeine common lumpe or masse, wherein was conteined all mankind: which lumpe béeing corrupted, we cannot be brought foorth into the world, but corrupted and defiled. ³²⁰ And although Eue transgressed before the man, yet is the originall of sinning ascribed vnto Adam; because the succession is accompted in men, and not in women. Howbeit Ambrose; by One man, vnderstood it to be Eue. But séeing that word One [in that place] is the masculine gender, the signification therof cannot but hardlie, and with much wrestling be applied to the woman. Others doo thinke, that vnder the common name of man, both of them, as well Adam as Eue, are vnderstood: so that this spéech maie not differ much fro~ that, which is in the first chapter of the booke of Genesis; Male and female created he them. ³²¹ Neither doo they much regard this adiectiue, ³²² One, because the scriptures testifie, that Adam and Eue were all one flesh. The first interpretation is the more sincere and easie; therefore I willinglie followe the same. But we must remember, what Paule writeth vnto Timothie, ³²³ that although both those two first parents sinned, yet there was not one maner of transgression in them both: ³²⁴ for he saith that Adam was not deceiued. Which is gathered by that, which they answered God, when he reprooued them: for the woman being asked wherefore shée did it, shée accused the serpent; ³²⁵ The Serpent (saith shée) deceiued me. But Adam, when he was demanded the same question, said not, that he was deceiued: but he said, The woman, ³²⁶ whom thou hast giuen me, deliuered me an aple, and I did eate. These things must not so be vnderstood, as though we affirmed, that no error did happen vnto man, when he transgressed: ³²⁷ for as it is plainelie taught in the Ethiks; In euerie kind of sinne there alwaies happeneth some error.

This onlie we be taught, that man was not seduced by so grose a guile, as the women was. And this did verie much further Paules reason; for in the same place, he willed the woman to kéepe silence in the church, bicause she was an instrument fit to deceiue. And this he confirmed by the example of the first parents; for she that persuaded man to sinne, it is not likelie that she can rightlie instruct him: and she that could be seduced by the diuell, and deceiued by the serpent, it is not méete for her to beare office in the church. ³²⁸ Yet the booke of Ecclesiasticus saith that sinne had his first beginning from the woman; whch is not to be denied, if we consider the historie of the booke of Genesis. But Paule, (as we haue alreadie said) dooth kéepe the vsuall maner of the scriptures, which ascribeth succession and procreation vnto men, and not vnto women. For his purpose was, not to teach at that time, whether of them did first sinne, Adam or Eue: but his meaning was to shew the root, ³²⁹ out of which sinne was spred in the world. And so is that likewise answered, which might be obiected out of the booke of wisdome; that Through the enuie of the diuell, sinne came into the world. Also Iohn writeth, that The diuell did sinne from the beginning. For here is not treated of the imitation of the sin of another, or of the persuasion to sinning; otherwise it is true, that the first example of sin came from the diuell, and he was the verie persuaded & author of transgressions. But this is now the scope of the apostle, to teach out of what thing, as from the begining, sin was conueied by propagation to mankind. And that this is the meaning of the apostle, it may be prooued by that Antithesis [or contrarie comparison] which he maketh betwéene Christ & the first Adam. For the Lord did not restore vs, or make vs iust, onelie by laieng an example before vs of following him, or by shewing himselfe to be a most faithfull admonisher; but by altogither changing vs, & making vs new by the spirit and grace. Whervpon Augustine doth séeme to haue rightlie expressed the discommoditie brought by Adam, when he saith, that He brought mankind into a consumption; ³³⁰ by which word he signifieth, that he by a certeine contagion infected vs all.

47 But against this doctrine the Pelagians are woont to vse this argument; That which hath no being, cannot hurt; But originall sinne (if anie be) is alreadie wiped awaie by faith in Christ, and by baptisme, and doth not remaine; Therefore it cannot hurt the children which are baptised. But that which these men take, as granted; namelie, that originall sinne is abolished in the beléeuers, and in them which be baptised, that is not perfectlie true. For in euerie sin, ³³¹ two things must be weighed; the action, or lewd affection, which is as it were the matter & offense or bond vnto punishment, which they call guiltinesse. But originall sinne herein differeth from those sinnes, which they call actuall; bicause in them, the matter continueth not still: for so soone as one hath committed either adulterie, or hath spoken blasphemie, the thing being doone, those actions doo foorthwith cease, and are no more extant: onelie the offense against God, and the guiltinesse remaineth. Wherefore, séeing by faith and repentance the bond vnto punishment, or the offense against God is remitted; we may easilie grant, that the whole sinne is abolished. ³³² But in originall sinne, the consideration is otherwise; bicause the matter thereof passeth not awaie: for euerie one of vs hath experience in himselfe, that the corruption of nature remaineth; séeing as yet also we run headlong continuallie into sinne: but vnto diuine things, we be vnapt both in bodie and in mind, which sinnes notwithstanding are not imputed vnto the faithfull. ³³³ For the guiltines and offense against God is forgiuen in baptisme, through faith in Christ, although the matter of sinne be still remaining; which matter, though it be broken, and made of slender force in the godlie; yet we shall not atteine to the perfect abolishing of the same, vntill such time as we die.

And séeing men which be regenerate, doo procreate children; not in respect that they be regenerate, but by nature and flesh; ³³⁴ therof it coms to passe, that the children also of beléeuers are borne subiect vnto originall sinne. For into them is powred the same defiled and corrupt nature that is in the parents; when as yet on the other side, forgiuenes or imputation, which are apprehended by faith, cannot be powred into them. For the explicating of this matter, ³³⁵ Augustine vseth two similitudes. One is of the graines of corne, which although they be sowne into the ground, being purged of their small leaues, chaffe, strawe, & eares; yet they growe vp againe with all those things: which hereof commeth to passe, bicause that clensing commeth not vnto those graines by nature, but by the art and industrie of men: and forsomuch as the corne springeth not of these principles of art and industrie, but of nature; it must néeds be, that when they are sproong vp, they follow the order of their owne nature, and not of humane industrie. The other similitude is, of a man circumcised, who neuerthelesse begetteth a child with his foreskinne; which commeth to passe, bicause circumcision was not in the father by nature, but by violence vsed outwardlie: and séeing that children are not begotten by that outward power, but by the inward strength of nature; it is of necessitie, that when they are begotten, they doo followe the order of nature: and therefore we bring foorth no other children, but such as we our selues are. Séeing then we haue in vs the infection of originall sinne, they cannot be without the same: but we cannot impart vnto our children, the remission and forgiuenes of that sinne; for that must be hoped for at the hand of God onelie.

The verie same thing we sée happeneth in sciences and vertues, ³³⁶ which although they be in the parents; yet they are not deriued vnto their issue; whereby it appéereth sufficientlie, wherein the Pelagians were deceiued. Neither can anie man iustlie accuse vs for these things, as though we plucke anie thing awaie, either from faith, or baptisme. ³³⁷ For vnto baptisme we grant plentifullie, that it sealeth vnto vs the remission of the guiltines, and of the offense; and also grace, and the holie Ghost, and ingraffing into Christ, and that it sealeth vnto vs the right to eternall life. Yet it followeth not thereof, that by it is abolished the corruption of nature, or the continuall nourishment of sinne. Wherefore Paule rightlie saith, that By hope we are saued. ³³⁸ But it is a great maruell, how the Pelagians can denie, that there is originall sinne in infants; séeing they perceiue them to die euerie daie. For the scripture manifestlie teacheth, that The reward of sinne is death, and the sting of death is sinne. ³³⁹ Therefore, whom so euer thou shalt seclude from sinne, him also thou must of necessitie seclude from death: for by the testimonie of the scripture, these are compared together, as the cause and the effect. ³⁴⁰ But here we must except Christ onelie, who notwithstanding he knew not sinne, yet for our sakes he died: but death had no dominion ouer him; for he of his owne accord suffered it for our saluation. But to affirme, that there be some without sinne, although all men doo die, is euen to ioine together things which be repugnant and contrarie one with another. ³⁴¹ But besides this place, there be a great manie of others also, which maie prooue, that infants be not without sinne: for Dauid saith; Behold I am conceiued in iniquitie, and in sinne hath my mother conceiued me. And Paule to the Ephesians calleth vs The children of wrath by nature. And in Genesis it is written; The hart of man is prone to euill euen from his infancie. Also there be manie other places, which serue for this purpose, besides these which are brought foorth by vs.

48 Now, séeing it hath bin declared of me, what the apostle meaneth by Sinne; and by what One man the same is entred into the world: there remaineth to consider, by what meanes the same hath bin spred abroad. The matter indéed is obscure and verie hard, and therefore I purpose the lesse to stand vpon it. For séeing the word of God doth plainlie teach vs, that there is originall sinne, and that it is conue⟨…⟩hed ouer vnto the posteritie; ³⁴² although we vnderstand not the maner and waie how it is powred [into them,] yet we must yéeld vnto truth, and not to be too carefull, or to trouble our selues in reasoning more than is necessarie, as touching the waie and maner, which is hard to be knowne, and maie without damage be left vnknowne. Howbeit, I will not thinke much to rehearse those meanes, which I haue obserued amongst the Ecclesiasticall writers; whose opinions, touching this matter, are foure in number. The first is of them, which supposed that we receiue of the parents the soule, together with the bodie; that euen as GOD, by humane séed, dooth frame the bodie; so of the same, he createth the soule. This opinion Augustine mentioneth, in his tenth booke vpon Genesis ad literam, and in manie other places; and did neuer (so farre as I can remember) disallow the same: yea rather he saith, that by this doctrine maie be dissolued this knot of originall sinne. ³⁴³ Tertullian, and manie of the ancient writers, fauoured this opinion; whose arguments when I examine diligentlie, I iudge them probable, but yet not necessarie: for that which they alledge out of the 46. chapter of the booke of Genesis, touching the 66. soules, which came foorth of Iacobs thigh; ³⁴⁴ it may be expounded not vnfitlie by the figure Synecdoche: so that by the soule, which is the chéefe part of man, is vnderstood the bodie, which without controuersie is begotten of the séed of parents. Also by the soule we may vnderstand the groser parts of the soule; such be the vegetatiue part, & the sensitiue part, which doubtles are procreated of the séed. And that the holie scriptures sometime vse this word Soule in that sense, Christ testifieth in the Gospell, where he saith; ³⁴⁵ He that looseth his soule for my sake, shall find it.

Another of their reckons (as Augustine writeth in his tenth booke vpon Genesis) is this; In the creation of the woman, ^{346 347} it is not written that God breathed into hir a liuing soule: wherevpon they gather, that she had not onlie her bodie from Adam, but hir soule also. But this reason Augustine iudgeth weake: for it might be replied vpon, that it had bin once alreadie said, that God breathed a soule into Adam, and that therefore there néeded no repetition therof. For if there had bin a new maner of procreation of soules brought in, the scripture would not haue passed it ouer with silence: but séeing the scripture maketh no mention at all of a new maner, we ought to vse that which it had before expressed; especiallie, séeing we sée that Adam said of his wife; ³⁴⁸ This is now bone of my bones, and flesh of my flesh: but did not adde, And soule of my soule; the which had bin more swéeter, and had rather serued to expresse the knitting of matrimonie. But Augustine confesseth, that the doubt is not therefore dissolued: for if we affirme that there be soules created euerie daie, and so created, as in the bodies of them there goeth before no meanes of séed, which he calleth [ Ratio seminalis, ³⁴⁹ ] then God shall not séeme to haue perfectlie ceased from all his workes the seuenth daie; séeing he still euerie daie createth soules of nothing. But vnto this argument it maie peraduenture be answered; that in the bodie deriued from parents, it is sufficient if there be found qualities and conditions, whereby it is able to receiue a reasonable soule, and this is that Seminalis ratio here spoken of.

49 But whatsoeuer is to be said as touching these arguments and answers, so it is, ³⁵⁰ that Augustine altogether inclineth this waie, that at the lest wise he thinketh, that the soule of Christ procéeded not from the blessed virgine by propagation. Which he saith that others also did iudge besides himselfe, and that they did affirme that the same might be prooued by the epistle to the Hebrues: for there it is thus said, that The priesthood of Christ did excell the priesthood of Aaron, because Christ is a priest according to the order of Melchisedech. And the priesthood of Melchisedech was more excellent than the préesthood of Aaron, bicause Leuie gaue tenths vnto Melchisedech: for he was in the loines of Abraham, who paid tithes vnto Melchisedech. But Christ also should haue béene no lesse in the loines of Abraham, ³⁵¹ than was Leuie, if he had receiued both his soule and his bodie from him. And so in this respect the dignitie of each préesthood had béene alike, séeing either of them in Abraham paid tithes to Melchisedech. But here they, which fauour that opinion, might answer; that there was besides, some other maner of difference betwéene Christ and Leuie: bicause, albeit both of them were in the loines of Abraham, as well concerning the bodie, as touching the soule; yet did not both of them after one maner deriue their nature from him. For Christ was borne of the virgine, by the meanes of the holie Ghost; but Leuie was begotten and borne, after the ordinarie maner that other men be procreated. Wherefore Augustine passeth ouer this reason, and bringeth another out of the booke of Wisedome, wherein is written, as he thinketh, vnder the person of Christ; ³⁵² I haue by lot obteined a good soule. For he thinketh, that this phrase of spéech can haue no place, if the soule of Christ had béene deriued by waie of propagation, through the lawe of nature from his forefathers; vnlesse we shall affirme, that nature dooth worke by chance. And he thinketh, ³⁵³ that this word [Lot] did therefore take place in the soule of Christ, to the intent we should vnderstand, that those ornaments, which we knowe were most abundant and plentifull in it, were not bestowed thervpon for anie merits going before, but thorough the méere mercie of God: and that this was a verie great ornament of the soule of Christ, to be ioined to one and the selfe-same substance, and person with the word of God. ³⁵⁴ But this testimonie, forsomuch as it is not had out of the holie scriptures, which are reckoned canonicall, it hath no great force.

³⁵⁵ Last of all, he leaueth indifferent the question as touching the deriuation of soules [from parents] as a thing each waie probable. And bicause they, which are against it, are woont to cite this place out of the 33. psalme; Which facioned the harts of them seuerallie: this (saith he) is also weake, bicause euen they which defend the deriuation of the soule [from parents] denie not, but that the soules be created by God, although they affirme that the same is doone by a meane. For so we read in the booke of Genesis, that the birds were not created of nothing, but at the commandement of God they issued foorth out of the waters. And euerie one of vs is said to be dissolued into the earth, from whence we were taken; when as neuertheles we haue not bodies immediatelie out of the earth, but of the bodies of our parents. ³⁵⁶ Thus this opinion cannot be confuted, and ouerthrowne by the scriptures. Although I knowe, this is the opinion receiued in the church, that the soules are in creating, infused, and in infusing are created. Neither haue I recited these things, to the intent that I would haue anie alteration concerning this doctrine; but that it may onelie be vnderstood, what maner of propagation of originall sinne séemed most easie vnto some of the ecclesiasticall writers. And surelie the Schoole-men, ³⁵⁷ when they refuse this doctrine, they onelie vse naturall reasons; to wit, that forsomuch as the reasonable soule in nature is altogither spirituall and indiuisible, it cannot be sundered: which thing is required in deriuation of the soules [from parents.] And for that they hold it to be the vnderstanding part, and a thing of more woorthines, than that it can be drawne out of the matter or substance it selfe; they earnestlie affirme, that it must not haue his being by generation, but by creation.

50 Augustine assigneth another waie in his booke De nuptijs & concupiscentia, and in manie other places, where he disputeth against the Pelagians touching this kind of sin: & this he saith; that This vice is supposed to passe into the children, through the plesure, which the parents take in the fellowship of nature. But this reason of propagation leaneth to a suspected ground, & in my iudgment an vntrue: for that plesure, which is taken of procreation, is not euill in his owne nature, vnlesse a naughtie desire come vnto it. For if that action should of necessitie haue sinne ioined therewith, the holie Ghost would not exhort anie man therevnto; which yet he dooth, when he persuadeth vs vnto matrimonie: and when as by Paule he admonisheth them, ³⁵⁸ which be coupled in wedlocke, to yéeld mutuall beneuolence one towards another. Howbeit, admit it were so; grant we that through mans infirmitie there be some fault therein: it would followe thereof, ³⁵⁹ that onelie this kind of lust is deriued vnto the children. But the infection of originall sinne, consisteth not onlie in those things, which apperteine vnto carnall desires; but also in other lustings, after riches, honors, reuengements, and finallie in the whole corruption of our nature.

The third waie is, that God dooth therefore create the soule, with such an imperfection or defect; bicause it must become the soule of man now damned, and appointed to be vnder the curse. Such a soule (saie they) God createth, as vnto such a man is required: euen as we sée, vnto the bodie of a dog is giuen such a life, as is méet for a dog; and vnto the bodie of an asse, such a life as is requisite for an asse. But this séemeth to be a verie hard opinion; namelie, that God should contaminate with sinne, a soule which as yet apperteined not to Adam; especiallie, séeing they cannot saie, that this kind of sinne is the punishment of another sinne, which went before. Wherefore, this deuise is reiected among all men, least we make God to be absolutelie the author of sinne. The fourth maner is imbraced by the consent of a great manie, and it séemeth verie like to be true; ³⁶⁰ namelie, that the soule is not created sinfull, but straitwaie draweth sinne vnto it, so soone as euer it is ioined to the bodie deriued from Adam. For séeing it wanteth those graces and vertues, wherewith the soule of the first man was indued, and also hath obteined a bodie subiect vnto the curse, and hath instruments vnapt and little méet to spirituall works: therefore, when it should rule the bodie, it is gréeued, and oppressed by the same, and is drawne vnto such lusts as are agréeable to the bodie. For it is weakened on each side, ³⁶¹ both with the vnpurenes of the bodie, and the imbecillitie of it selfe: bicause it is destitute of that power, wherewith it should vanquish nature. Vpon which two principall points, the corruption and naughtinesse of the whole nature dooth depend. I haue now spoken so much as I thought should be méet for this present purpose, what the apostle meaneth by this word Sinne; by whom he saith it is spread abroad ouer mankind; and what the ecclesiasticall writers haue taught, concerning the maner how it hath béene conue⟨…⟩hed from one to another.

That sinne is the cause of death.

³⁶² 51 But against the Pelagian errors, Augustine disputeth earnestlie in his booke. De peccatorum meritis & remissione, where he declareth, that The bodie of the first man was not of necessitie subiect vnto death: yet was he mortall, bicause, if he did sinne, he was to die. But he would not that it should be lawfullie said; This is mortall, Therefore it shall vtterlie die. Euen as we grant, that our flesh is in such case, as it may be wounded; and yet it may come to passe that it shall not be wounded. The bodie also of man (as I may saie) is in case to be sicke, wheras neuerthelesse it chanceth manie times, that some doo die before they be sicke. Therefore he saith, ³⁶³ that the state of Adams bodie was such, as although he might die; yet vnlesse sinne did happen, he should be preserued from death by God: euen as the garments and shoos of the Hebrues by the power of God were not consumed or worne by the space of fortie yéers in the wildernesse, as we read in the 19. chapter of Deuteronomie. And he thinketh, ³⁶⁴ that as concerning this condition, Enoch and Elias haue now the state of Adams bodie; bicause they be preserued from death: yea, whether they be susteined without meate, or else doo vse such sustenance as God prepareth for them. For the first man had meates, wherewith he might be nourished; and he did eate other fruits to withstand the defects of nature. ³⁶⁵ But the trée of life [was against old age;] for by the same trée it came to passe, that the decaid matter, which was amended, should be of no lesse goodnes and perfection, than that which was lost. But séeing the same commeth not to passe in vs, we both are troubled with old age, and at last death catcheth hold of vs. In Adam therfore there was a state of mortalitie, but yet such, as was to be swalowed vp by the benefit of God, when he should at his due time be translated vnto the chéefe felicitie.

Whereby Augustine iudged, that we may perceiue the greatnes of the benefit of Christ, séeing he hath restored vs vnto more than Adam tooke from vs: bicause that through Christ, ³⁶⁶ not onelie life is restored vnto vs, and death chased awaie; but mortalitie also at the resurrection shall he taken awaie. For we shall not be able to die; which thing Paule teacheth when he writeth, that This mortall shall put on immortalitie. And [that saieng] vnto the Romans séemeth to make with this doctrine, when he saith; But if Christ doo dwell in vs, ³⁶⁷ verelie the bodie is dead by reason of sinne. In which place he saith not, that our bodie is mortall through sin; but is dead, that is to saie, subiect vnto death. Afterward he addeth; ³⁶⁸ His spirit which hath raised Christ from the dead, shall quicken your mortall bodies. This he spake of the resurrection, wherin our bodies must be quickened, which he called mortall, but not dead; that thou maiest vnderstand, that not onelie death shall be taken from them, but also that they shall be mortall no more. And whereas the Pelagians thinke, ³⁶⁹ that death is allegoricallie to be taken for the fall of soules; it can in no wise be allowed, séeing it is written in the fift to the Romans; By one man sinne entered into the world, & by sinne death. But if that onelie the death of soules he brought by Adam, why did Paule expresse twaine; who not onelie said, Sinne, but he also added Death? Moreouer, the testimonie of the booke of Genesis dooth most plainelie conuince them, wherein mans punishment is thus recited; ³⁷⁰ Earth thou art, and into earth thou shalt returne. Which saieng these men are constrained, whether they will or no, to ascribe vnto the death of the bodie; vnlesse they dare affirme, that our soules be fashioned of earth, and into earth shall be dissolued. And whereas they obiected, ³⁷¹ that we haue a bodie by nature compact of contraries; if forceth not much, bicause the same preseruation dooth not depend of nature, but of God: as the scriptures declare to be doone, as touching the garments and shooes of the Hebrues.

But of what thing he meaneth death, it cannot better be perceiued, than by an Antithesis, or comparing of it with the contrarie, which is with life. ³⁷² But life is of two sorts; the one wherewith we be mooued to spirituall, to diuine, and to heauenlie good things; and the same commeth to passe, so long as we be ioined togither with God: for vnlesse we be set on by the spirit of God, we cannot procéed vnto those things, which doo surpasse our owne nature. Another life is, wherewith we be mooued to pursue those good things, which make to the preseruation of nature, & maintenance of our bodilie state. Both of these liues, ³⁷³ did death, which was laid vpon vs for sinne, take awaie. For death is nothing else but a depriuing of life: for so soone as euer man sinned, he was turned awaie from God, and so was forsaken of his grace, and destitute of his fauour; so that he was not able to aspire againe vnto eternall felicitie. This bodilie life also may be said to be taken awaie through sinne; ³⁷⁴ for immediatelie after sinne, the beginnings and ministers of death inuaded man: such be hunger, thirst, sicknes, consumption of moisture and heate, and the dailie quenching of life: for all these things doo lead a man awaie to death. And Chrysostome vpon Genesis, ³⁷⁵ treating at large of this matter, saith; that The first parents, so soone as they had sinned, were dead foorthwith: for the Lord foorthwith pronounced the sentence of death against them. ³⁷⁶ And euen as they which be condemned to die, although they be reteined somewhile aliue in prison; yet are reputed for dead: euen so the first parents, albeit through the benignitie of God they liued longer, yet in verie truth, they were dead by and by after that God denounced sentence against them. Ambrose saith, ³⁷⁷ that they were suddenlie oppressed with death; bicause afterward they had no daie, nor houre, ³⁷⁸ nor moment, wherein they were not subiect vnto death. Neither is there anie mortall man, that can assure himselfe to liue the space of one houre. Whereby it appéereth, that both sorts of death was brought in by sinne.

So then we must beware, that we consent not vnto them, ³⁷⁹ which are woont to saie, that death is naturall vnto man; and as it were a certeine rest, whereby the motion of life is interrupted. ³⁸⁰ These sort of opinions must be left vnto the Ethniks; for all the godlie doo affirme, that in death there is a féele of Gods wrath. Therfore by nature it selfe it bringeth in gréefe, and quaking feare; which thing both Christ himselfe, when he praied in the garden, and also manie other holie men haue declared. But if there be anie, vnto whom it is pleasant and delectable to die, and to be loosed from life; this haue they by some other meanes, and not thorough the nature of death. And Paule vnto the Corinthians saith, that Death is the sting of sin: ³⁸¹ for death should not be able otherwise to doo anie thing in vs, vnlesse it did consume vs by sinne. Wherefore they which vaunt, ³⁸² that originall sinne is onelie a certeine féeblenes, which cannot condemne a man; those doo neither vnderstand the nature of sinne, nor yet this sentence of the apostle. Besides this; if that death flowe out of sinne, all sinnes in their owne nature must be called mortall: for in that GOD imputeth not some sinnes vnto vs, that coms not to passe through a lightnes of sinnes, but through his mercie; for there cannot be so light a sinne, which bringeth not destruction, vnles the mercie of God put it selfe among. Howbeit, we doo not therefore saie with the Stoikes, that all sinnes are alike: for we knowe that Paule describeth certeine sinnes vnto vs, which be so gréeuous, that they exclude men out of the kingdome of heauen.

How by Sinne all things are subiect vnto vanitie.

52 But the reuelation of vs is waited for of all creaturs; bicause in the meane time, ^{383 384} while the same is deferred, euerie creature is subiect vnto vanitie. Indéed this place of Paule is somwhat hard, howbeit, I thinke this sense to be plaine enough; that generallie euerie creature is in a gréeuous state, ³⁸⁵ and vnto the time of our full redemption is toiled with troublesome labours. For the earth is for our sake subiected vnto the cursse, and bringeth foorth thornes and briers; and to nourish vs repaireth fruits, which euer among are falling to decaie, and is compelled for our sinnes to suffer ruines and destructions. The aire is become vnwholesome, sometimes it is frosen with colds, sometimes inflamed with heats, sometimes it is couered ouer with clouds, sometime with raine. Liuing creatures of all sorts are brought foorth, and die for our reléefe. The celestiall spheres are continuallie mooued, they go downe, they rise, they suffer eclipses; the moone waneth, and increaseth. At the death of Christ, the light of the sunne was darkened; and when Christ shall come to iudge (as the euangelists declare) the powers of heauen shall trauell. Further, euerie creature is constreined to serue the wicked, and to become subiect to their abuses: ³⁸⁶ which the prophet Ose in his second chapter declareth. The Israelites ascribed the good things of this world, which they abused, not vnto the true God, as they should haue doone, but vnto Baal; to him they gaue thanks, and him onlie they called vpon. Wherefore God being angrie, ³⁸⁷ said; I will take awaie my wine, and mine oile, and I will set at libertie my wooll & my flax, that they should not couer thy shame. By which words the prophet sheweth, that when creatures are taken awaie from the vngodlie, they are set at libertie, that they should not be compelled to serue the wicked anie more.

Augustine in his 83. booke of questions and 67. question, dooth otherwise interpret this place: for by Euerie creature, he vnderstandeth men, euen as it is also taken in the Gospell; for so Christ saith; ³⁸⁸ Preach ye the Gospell vnto euerie creature. And this therefore is conuenient vnto man, bicause in him, as in a certeine litle world, are comprehended all kinds of things. ³⁸⁹ Although the same Augustine denieth not, but that these words maie be otherwise also expounded. But this he warneth vs to beware, that we doo not foolishlie thinke, that the sunne, moone, and starres, and the angels aboue, doo sigh and grone: which some haue not bin ashamed to imagine. We must confesse (saith he) that the holie angels doo seruice vnto vs at the commandement of God: but séeing they be now in blessed state, and doo behold the face of the father; doubtlesse mourning and sorrowing for our sakes, is not conuenient for them, lest peraduenture they might séeme to be in worse state than Lazarus in the bosome of Abraham. ³⁹⁰ Herevnto adde, that Paule saith; Euerie creature is subiect vnto vanitie, and doth not onelie sigh and grone, but also shalbe deliuered from the bondage of corruption: all which things cannot fall vpon the nature of angels. But saith Augustine, We must not rashlie pronounce anie thing: ³⁹¹ it sufficeth, if we beware of the absurd and the fond opinions of heretiks, which haue falselie and vnaduisedlie vttered manie things touching the groning and mourning of creatures: in which words I thinke that the Manicheis among others are noted.

³⁹² 53 But to speake somewhat touching the opinion of Augustine, whereby he thought, that by Euerie creature, are to be vnderstood, Men: I consider that all mankind is to be diuided into two parts; so that of men, some be godlie, and some vngodlie. Then it must be sought, whether of these doo with so great a desire wait for the reuelation of the sonnes of God. ³⁹³ I thinke it will not be said, that the vngodlie doo wait for it; for they be nothing carefull for that which shall happen in the world to come. Wherefore there remaineth onlie the godlie; who séeing they be such, ³⁹⁴ out of doubt they must be called the sonnes of God. And so it will follow, that those onlie be the sonnes of God, which doo wait for the reuelation of the sonnes of God: and so they shalbe all one, ³⁹⁵ which both desire, and be also desired. But it séemeth that Augustine was not herof ignorant; for he saith, The sons of God, séeing they be now oppressed with sundrie cares and troubles, doo couet earnestlie for a better state, which they hope shalbe one daie reuealed. The which happeneth often times, that they which be in heauinesse, and hard state, doo earnestlie desire, that a quieter state maie once be granted vnto them. But if we consider those things, ³⁹⁶ which Paule a little after addeth; And not onelie it, but we also, which haue the first fruits of the spirit, &c: we shall perceiue, that godlie men, and such as are indued with the spirit of God, are distinguished from the multitude of other creatures; for so meaneth this particle Not onelie.

Although I know there be some, that by those which are said to haue the first fruits of the spirit, doo not vnderstand all christians in generall, but onelie those which at that time did abound in great plentie of spirit; such as were the apostles, and Paule himselfe, and a few certeine others, which were indued with the apostolicall spirit. As if it had bin said; ³⁹⁷ The reuelation of the glorie of the children of God is waited for, not onelie of all the godlie, but of vs likewise, which are indued most plentifullie with the spirit of Christ: ³⁹⁸ so that the argument is taken from the iudgement of most excellent and wise men; which is of great force either to confirme or amplifie. But the apostle séemeth not in this place to vse that distinction: for before he pronounced vniuersallie, that we which be of Christ, haue his spirit dwelling in vs. Neither doth he (in that he maketh mention of the first fruits of the spirit) meane to put a difference betwéene the common sort of christians, and the apostles: but he called the first fruits of the spirit, that spirit, which we now haue; ³⁹⁹ bicause we shall reape in an other life, the full fruits, and plentifull commodities thereof. And Ambrose, when he interpreteth that place; Not onlie it, but we our selues also, which haue the first fruits of the spirit, addeth straitwaie; When he had now spoken of the vniuersall creature, then he speaketh of men themselues.

The arguments also, wherewith Augustine was led to flie the common interpretation of other men, be not so weightie and firme, as there should be much attributed vnto them. For in that Paule maketh insensible things to desire our saluation, and for the cause thereof to grone and be in trauell, he vsed the figure Prosopopoeia, or Anthropopathia. They which are of this opinion, are not farre off from the fondnesse of heretiks, to beléeue things absurd concerning the sunne, the moone, and the starres. Here we are in a doubt betwéene two figures; for Augustine followeth this figure, in that he thinketh euerie creature doth signifie a man: we rather thinke it to be the figure Prosopopoeia. The co~trouersie is here, whether of these two figures is rather to be vsed. That must be allowed (as I thinke) which best agréeth with the words of the apostle, ⁴⁰⁰ & which maketh his argument of more weight and force. And séeing the sense, that we take it in, may bring both to passe; I haue thought that the same is rather to be admitted. First indéed the apostle added, as we did note, that Not onelie it, but also we which haue the first fruits of the spirit, &c. Which words doo sufficientlie declare, that he before intreated not of men, but of other creatures. Further, this reason is of great force to aduance our redemption, which we wait for, if we knowe the same to be expected of all sorts of creatures.

54 Touching the angels onelie, this exposition séemeth not so plaine: for they might séeme to be miserable, if they should for our sakes either grone or trauell, whom yet we must beléeue to be in blessed state. ⁴⁰¹ But their felicitie dooth not prooue, that they should be vtterlie rid of all kinds of affections. Peter in his first epistle, and first chapter saith, that They desire to looke vpon the promises of the prophets, which apperteine vnto the Gospell. For that place is not so to be read, as our interpretor hath turned it, to wit; In quem desiderant angeli prospicere, that is, Vpon whom the angels desire to looke; but In quae, ⟨…⟩, that is, Vpon which the angels desire to looke: wherfore they be holden with a desire to sée those promises fulfilled. In Zacharie we read, ⁴⁰² that they, among the mirtle trées, like a troope of horsemen, praied with great affection for the holie citie, that it might be builded againe. I passe ouer that which we read in the gospell, ⁴⁰³ that they be in great ioie, when they perceiue sinners to be conuerted to repentance: wherefore it followeth by an argument of the contrarie, that of necessitie they be gréeued at the stubbornes and obstinacie of the wicked. Concerning the soules of godlie men departed, no man doubteth, but that they be indued with singular felicitie: ⁴⁰⁴ and yet we read in the Apocalypse, that they crie and praie vnto God, that he will reuenge the bloud which hath béene shed, and labour with great affection, that the clothing of the bodie now corrupted may one daie be restored.

So as both vnto angels and blessed soules, such a felicitie is to be ascribed, as excludeth not these kind of affections, which the scripture dooth shew to be conuenient for them. Which ought so much the lesse to be maruelled at, séeing we read in the scriptures, that God, the verie fountaine and head of all felicitie, is touched with repentance, changeth his mind, and suffereth manie other things, which séeme not to be agréeable vnto his diuine nature. But how those things are to be vnderstood, neither intend we now to declare, neither dooth this place require the same of vs. But it shall be sufficient to saie, in a word, that such an affection may fall euen into the angels, as Paule dooth make mention of in this place. And although we cannot as yet vnderstand, how the same should be no let vnto their happines; yet there is no cause whie we should denie, that the same can be so: but at the last, when we shall be come to that felicitie, then it shall be manifest vnto vs. In the meane time let vs beléeue the holie scriptures, which beare witnes that the holie angels haue such affections in them.

55 But how shall we vnderstand, ⁴⁰⁵ that they be subiect vnto vanitie? Easilie inough; indéed not according to the substance (as they terme it) of their owne nature, but as touching those works, which God hath appointed to be doone by them. They be set ouer cities, kingdomes, and prouinces, as Daniel plainelie writeth: ⁴⁰⁶ yea also, they are present with euerie priuate man, for Christ saith; ⁴⁰⁷ Their angels shall alwaies behold the face of my heauenlie father. ⁴⁰⁸ And disciples in the acts of the apostles answered concerning Peter, when he knocked at the doore; It is his angel. Howbeit there be some, which indeuour to expound the same to be Peters messenger. And in the 48. chapter of Genesis; ⁴⁰⁹ His angel hath deliuered me from all euill. These things prooue, that angels, by the commandement of God, doo seruice euen to priuate men. But if we shall inquire, ⁴¹⁰ vnto what end angels doo gouerne kingdomes, prouinces, and cities, and also euerie particular man; and what their meaning is by so great a care and diligence; we shall find, that their diligence is to no other end, but to bring all men to obeie their God and King, & to acknowledge, to worship, and to reuerence him as their God. Which when it dooth not take place, and that manie leauing the true seruice of God, doo giue themselues vnto superstition and idolatrie, and dishonest themselues with sundrie crimes; the labour of the angels is disappointed of that end [wherevnto it was a meane] and so they after a sort are subiect vnto vanitie; which shall cease notwithstanding, ⁴¹¹ when they shall be discharged of these their gouernments. But now we must sée, how the angels at that time shall be deliuered from the bondage of corruption. Albeit their nature, or (as the Schoole-men saie) their substance be vncorrupt and immortall; yet are their affaires continuallie amongst matters transitorie and mortall; those things they doo continuallie vphold and sustaine, or else endeuour that by the commandement of God they may be taken awaie, and destroied. Further, that the benefit of Christ apperteineth also vnto the angels, Paule declareth vnto the Ephesians and Colossians. In the first chapter to the Ephesians he saith; ⁴¹² According to the good pleasure, which he had purposed in himselfe, euen vnto the dispensation of the fulnesse of times, to make all things anew through Christ, both which are in heauen, and which are in earth. And in the first chapter to the Colossians; ⁴¹³ It hath well pleased the father, that in him should dwell all fulnesse, and by him to reconcile all things to himselfe: and to set at peace, through the bloud of his crosse, both the things in heauen, and the things in earth.

This Chrysostome interpreting, saith; that Without Christ the angels had béene offended with vs: so that these two natures, namelie, of angels, and of men, were seuered and alienated the one from the other. For the celestiall spirits could not otherwise doo, but hate the enimies of their God; but when Christ was become the mediator, men were now gathered togither againe, so that they haue one and the selfe-same head with the angels, and are become members of the same bodie with them: ⁴¹⁴ wherefore Christ is rightlie said to be he, by whom is made our gathering togither. Also it may be, that other commodities haue likewise redounded to the angels, through the death of Christ; which notwithstanding we doo not easilie perceiue by the scriptures: neither dooth the search of the same belong to that which we haue in hand. We saie therefore that Paule with great weight, ⁴¹⁵ and vehemencie of spéech, applieth sense vnto all creatures; as if so be they felt gréefe and sorrowe, bicause they are made so common to the abuses of wicked men. For the confusion of things in this state, is not so obscure; since the godlie are in trouble, and are ill intreated euerie-where: but the vngodlie doo abound with all prosperitie, and all things happen to them as they would haue it. In this turmoile of things, the godlie ought to be of a valiant courage, and patientlie wait for the end of these matters. The Ep⟨…⟩ures and Atheists, ⁴¹⁶ when they sée all things doone so confusedlie, they reason by and by, that God hath no care of mortall affaires, as he that is not mooued with fauour, nor with hatred, and dooth to no man either good or euill: but contrariewise, ⁴¹⁷ the godlie doo assure themselues, that séeing God, by his prouidence ruleth and gouerneth all things; it will one daie come to passe, that things shall not go in such sort, and that the world shall after a better maner be reformed, euen like as it was ordeined for the honour of God; and shall be brought to that forme, whereby God shall more and more be magnified. And hereof riseth an incredible consolation, ⁴¹⁸ that séeing we sée all the creatures of God to be subiect to so manie discommodities, we also (by the example of them) may confirme our selues in patience. Forsomuch as the whole world is vexed with so manie calamities, it is verie méet that we should also beare, with a patient mind, such afflictions as fall vpon vs.

56 And there may be foure reasons alledged, ⁴¹⁹ why we thinke creatures to be vexed & mourne. The first is, for that they be wearied with continuall labours, insomuch as they serue for our dailie vses; hereof it commeth oftentimes to passe, that when we sinne gréeuouslie, as often we doo, they suffer punishment togither with vs, as may plainelie be perceiued by the floud, by Sodom, and by the plagues of Aegypt. Moreouer, there is a certeine Sympathie, or mutuall compassion betwéene man and other creaturs; by meanes whereof, in aduersitie they sigh and mourne togither with him. Last of all, there is great iniurie doone vnto them, in that they are compelled to serue wicked and vncleane men; wherevnto the prophet Ose had respect, as we haue aboue declared, when he said in the person of God; I will take awaie my wheate, my wine, ⁴²⁰ and mine oile, and I will send awaie my wooll, and my flaxe, that they shall not couer thy filthinesse. Ambrose maketh for me in manie places; in his epistle to Horantianus, handeling this place of Paule, by an induction sheweth, that Euerie creature sorrowech, ⁴²¹ and waiteth for the appeering of the sonnes of God. And he beginneth at the soule; The same (saith he) cannot but be afflicted and mourne, when it séeth it selfe to be inclosed in the bodie, as in a certeine vile cotage, and that not willinglie, but for his sake, which hath made it subiect. For it was the counsell of God, that the same should be ioined with the bodie, that through the vse of it, it might one daie atteine vnto some fruits, whereof it should not repent. For Paule saith in the second to the Corinthians, ⁴²² that We shall all be set before the iudgement seate of Christ, that euerie man may yeeld account of those things that he hath doone in the bodie, be it good, or be it euill. ⁴²³ But he saith also in the same epistle; that We doo sigh, so long as we be in this earthlie mansion: not for that we would be cleane spoiled of it, but rather to haue it ouerclothed.

And Ambrose citeth out of the Psalmes; ⁴²⁴ that Man is made like vnto vanitie; and that Man is altogither vanitie. Wherevnto I thinke this is to be added, to let vs vnderstand, that this heauinesse of the bodie, and these gréefes, which Dauid complaineth of, doo come vnto the soule by reason of the bodie. We may perceiue, that they came not by the institution of God; but rather crept in by the meanes of sinne: for otherwise, the bodie was not giuen to the soule, as a graue or prison, ⁴²⁵ as some doo fable; but as a most fit instrument, to accomplish most singular actes, and most excellent enterprises. Ambrose goeth on, and in his induction saith, that The sun, the moone, and the rest of the stars, are weried with continuall course; and that the inferiour creatures also doo take paines for our sakes. But he saith, that this is not doone by them with an vnwilling mind; for that they vnderstand, that the verie sonne of God tooke vpon him for our sakes the forme of a seruant, & by his death procured their life and safegard. Further, he saith, that they in this respect comfort themselues; bicause one daie they shalbe deliuered, and that their labours shall once haue an end. Whereof if I should declare my iudgement, first of all I might doubt, whether the sunne and moone, and other the starres, doo labour in their courses. Moreouer, I thinke it to be spoken figuratiuelie by Ambrose, ⁴²⁶ that all creatures with a quiet mind beare those their molestations; bicause they knowe that Christ, the sonne of God, hath suffered for our saluation the ignominie and death of the crosse. Neither doo I thinke this to be without a figure, when he saith, that they be comforted in this respect; bicause they vnderstand that their labors shall once be at an end, and that they shall be repaired. Last of all he maketh mention of angels, and saith, that they are not glad to be occupied in punishing of wicked men; for that they be touched with mercie, and had rather adorne them with benefits, than afflict them with punishments, especiallie séeing Christ saith in Luke, that The angels doo greatlie reioise of one sinner that repenteth. The same Ambrose expounding this place, ⁴²⁷ saith; that The sorrowfulnesse of the creatures shall so long indure, ⁴²⁸ vntill the number of them be full which shall be saued. And To be subiect vnto vanitie, he interpreteth, To be mortall and transitorie. Vanitie therefore in this place (after his opinion) is mortalitie, where vnder all creatures vniuersallie doo labour, as we sée: and therefore are compelled to wrestle continuallie with the same; so as Salomon vpon iust cause said; ⁴²⁹ Vanitie of vanities, & althings are vanitie.

⁴³⁰ 57 The commentaries, which are ascribed vnto Ierom, séeme not much to disagrée with the saieng of Augustine: so that they, by euerie creature, vnderstand the whole number, euen from the verie time of Adam; which number of saints, together with the same Adam, doo (as they saie) sorrowfullie wait for the reuelation of the sonnes of God, that they also, as we be taught in the epistle to the Hebrues, ⁴³¹ may be perfect with vs. ⁴³² Origin maketh mention of certeine things concerning the soule, which is the chéefest part of our mind; which he saith laments and sorrows heauilie, bicause it is continuallie compelled to humble it selfe, to serue the manifold and sundrie necessities of the bodie. But Chrysostome is plainlie on our side, ⁴³³ and confesseth, that Paule vseth here the figure Prosopopoeia, which figure is greatlie frequented in the holie scriptures: ⁴³⁴ for the Prophets and Psalmes doo manie times command the flouds and the woods to clap their hands. ⁴³⁵ Sometimes they shew, that the mountaines doo danse, and that the hils doo leape for ioie: not that they in verie déed doo ascribe motion and sense vnto things without life; but to signifie, that the same good thing, which they so commend, is so great, that it ought to apperteine vnto creatures vtterlie without sense and féeling. ⁴³⁶ The Prophets also are woont sometimes to bring in the woods, vines, earth it selfe, and other elements lamenting and howling; and also the roofes of houses and temples crieng: that they maie with more vehemencie of words amplifie that euill, which they haue in hand. Neither should it séeme strange, if Paule doo imitate these phrases of the Prophets, séeing one and the same spirit of God was in both of them.

58 Neither is it a hard matter to declare, ⁴³⁷ how our calamities doo redound also vnto creatures: for when man was adiudged vnto the curse, the earth was also condemned to be accursed, and constrained to bring foorth thornes and briers. ⁴³⁸ And after what sort it is become desert and vnpleasant, by reason of sinne, both the holie scriptures in euerie place teach vs, and experience (if we consider it) would shew vs. Esaie saith in the 24. chapter; ⁴³⁹ The sunne shalbe confounded, and the moone shalbe ashamed. And in the destruction of Babylon, the same prophet writeth; ⁴⁴⁰ That the moone and the stars shall giue no light, and that the sunne shalbe clothed with darkenesse. ⁴⁴¹ Concerning heauen Dauid pronounceth; The heauens from the beginning are the works of thy hands, they shall perish, but thou doest indure: as a vesture shalt thou change them, and they shalbe changed. ⁴⁴² Moses saith in the lawe; I will giue a heauen of brasse, and an earth of yron: which we vnderstand came to passe in the time of Elias, ⁴⁴³ wherein the heauen was so shut vp, as for the space of thrée yeares and a halfe, it yéelded no raine. Wherefore that is an excellent saieng, ⁴⁴⁴ which the prophet Ose said on the contrarie part; I will heare heauen, and heauen shall heare the earth, and the earth shall heare the wheat, wine, and oile, ⁴⁴⁵ and they shall heare Israel. Finallie, in what maner euerie creature doth seruice vnto godlie men, the scripture in euerie place declareth. The sea made waie for the Isralites; the stonie rocke gushed out water; the heauen gaue a cloud and Manna; the sunne stood still for Iosua, and went backe for Ezechias. ⁴⁴⁶ All which things we may plainelie discerne in Christ alone, in whom all things be after a woonderfull sort reiterated. ⁴⁴⁷ At his birth the heauen reioised, and did shine by night, the angels were present and sang, a star conducted the wise men; at his death the sunne was darkened, and all things were inuironed with darkenes, the stones dashed togither, the vaile was rent in sunder, the graues were opened; at his resurrection the earth quaked, and the angels were readie at hand; at his ascending into heauen, ⁴⁴⁸ a cloud imbraced him; & when he shall returne againe, the whole world shall be shaken, and the powers of heauen shall be mooued; ⁴⁴⁹ and againe after his iudgement there shall be so great a renewing of all things, as Esaie in the thirtie chapter saith; It will come to passe, that the moone shall shine like the sun: and the light of the sunne being compared with that it now hath, shall be seuen fold greater than it is.

⁴⁵⁰ 59 But is there anie iniurie doone vnto creatures, when without their fault they be so vexed for the sinnes of men? Chrysostome answereth, that they haue no iniurie doone vnto them: for if (saith he) they were made for my sake, there is no vniustice shewed, if for my sake they suffer. Further, he addeth, that the consideration of right and wrong, is not to be transferred vnto things without life, and things void of reason. Last of all, if for our sakes they be afflicted, they shall be also restored with vs, when our felicitie shall appéere. The same Chrysostome, in his second homilie vpon Genesis, dooth plainelie declare; that It is neither vniust nor absurd, if so be the creature be constrained to suffer some calamities for mens sake. ⁴⁵¹ For if a man (saith he) happen to incurre the displeasure of a king, not onelie he himselfe is punished, but also all his familie is oppressed. Man, by reason of sinne, ⁴⁵² is become subiect vnto the cursse, and wrath of GOD: wherefore it is no maruell, if all creatures, which are the houshold or familie of man, doo lament and sorrowe togither with him. Moreouer, he alledgeth out of the scriptures, that euerie creature was drowned in the floud; ⁴⁵³ that in Sodom all things togither were burned with the vngodlie men; that in Aegypt, ⁴⁵⁴ by reason of Pharaos obstinacie, all creatures were destroied. And in his booke De reparandis lapsis vnto Theodorus, he sheweth, that After the iudgment day, althings shall be renewed; that the glorie of the Lord shall be reuealed and made manifest, so as the same shall fill & occupie all things. The Gréeke Schoolies doo acknowledge here, as we doo, the figure Prosopopoeia; and therefore affirme, that the creature shall be deliuered from the bondage of corruption, bicause for our sakes it was made subiect to corruption. And they declare, that the adoption of the sonnes of God shall be reuealed, for that the sons of God are now conuersant with the children of the diuell, and cannot easilie be deliuered from them. Herevnto may be added, that we be pressed with afflictions, compassed about with infirmities, and defiled with manie falles: all which things, notwithstanding they doo not frustrate the adoption, which we haue by faith; yet they so shadowe and dimme the same, as without the inward testimonie of the spirit, it cannot be knowne. But our glorie shall be reuealed in due time, and it shall not onelie appéere, but also be giuen vnto vs: for we haue the same euen now presentlie, but not as yet full and perfect; but then it shall be fullie perfected, and shall obteine whatsoeuer is now wanting.

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← 18. The xviij. Chapter. How it may be said · Contents · 20. The second Chapter. Of Free will →

Footnotes

1. In Rom. 5. The cheefe points to be intreted of. ↩

2. verse. 8, 23. The names by which originall sin is called. ↩

3. The Pelagians and Anabaptists denie originall sinne. The arguments of them that denie originall sin. Nahum. 1, 9. ↩

4. Ezec. 18, 20 ↩

5. 1. Cor. 7, 14.
   ↩

6. 1, Iohn. 3, 4 ↩

7. verse. 12. ↩

8. Heb. 7, 9. ↩

9. Originall sinne is prooued by testimonies of the scripture. Gen. 6, 3. and 5. Gen. 8, 21. ↩

10. Psal. 51, 7. ↩

11. Iere. 17, ⟨…⟩. ↩

12. Iob. 3, 3. Iere. 20, 14. ↩

13. Iob. 14, 4. ↩

14. Iohn. 3, 3, ↩

15. Ibidem. 6. ↩

16. Rom. 6, 2. ↩

17. Ibidem. 3. ↩

18. Col. 2, 11. ↩

19. Gen. 17, 14. ↩

20. Ephes. 2, 3. ↩

21. Ibidem. 2. ↩

22. 1. Cor. 15, verse. 22.
    ↩

23. Rom. 5, 6, and 8. ↩

24. verse. 14, & 19, 23. ↩

25. verse. 7. ↩

26. verse. 12, 11, & 19. ↩

27. Rom. 11, 17 ↩

28. Rom. 3, 10. ↩

29. The Pelagians saie, that the sin of Adam is spred by imitation onelie. ↩

30. From Adam flowed sinne, and from the diuell came the example of sinning. Rom. 5, 12. Iohn. 8, 41. and 44. ↩

31. verse. 24. ↩

32. Rom. 5, 18. ↩

33. We must not onelie imitate Christs righteousnes, but must bee changed in mind. ↩

34. verse. 23. ↩

35. verse. 56. ↩

36. The sinne of imitation cannot be wiped out by baptisme ↩

37. Pighius maketh originall sinne rather a bond, than a sinne. Death he saith coms of the originals of nature. ↩

38. He beleeueth that this sinne shall be punished without sensible paine. ↩

39. Note two reasons of Pighius on the behalfe of infants. ↩

40. He will not haue sinne to be vnderstood, but in his true and proper nature. ↩

41. Pighius would not plainelie grant originall sinne, least he should deny free will. ↩

42. A similitude of Pighius. ↩

43. Death hath no right where there is no sinne. ↩

44. Rom. 5, 14. ↩

45. Paule confesseth sinne to dwell in him. Rom. 7, 17. and 23. ↩

46. We haue not the originals of nature perfect, but of nature corrupt. The respect is otherwise in man, than in beasts. ↩

47. It behooued that the bodie should be meete for the soule. ↩

48. It is blasphemie to make God the author of ill affections. ↩

49. Seeing ill affections should be mortified, they be sinnes. ↩

50. A similitude. ↩

51. Rom. 7, 5. ↩

52. 1. Iohn, 3, 4.
    ↩

53. The nature of sinne is extended vnto all things which are against the lawe of God. Psal. 51, 7. ↩

54. In whom is iniquitie. ↩

55. Ephes. 2. 3. ↩

56. A similitude. ↩

57. The wrath of God is not stirred vp but iustlie. ↩

58. Bond-men by nature haue somwhat in them apt vnto bondage. ↩

59. verse. 2. ↩

60. Iohn. 3, 3. ↩

61. Gen. 8, 21. ↩

62. That which the holte Ghost calleth euil is no worke of God. ↩

63. The true sense of that place of Genesis. ↩

64. Rom. 5, 19. ↩

65. None is called a sinner, but either he hath sinne in act, or else he hath committed sinne. Pighius maketh a middle state betweene the damned and the blessed. Matt. 25, 34. and 14. Mar. 13, 13. Iohn. 5, 29. ↩

66. A corrupt nature in him that is without Christ sufficeth to damnation, A similitude. ↩

67. The godlie lament for being opprest with this vice. Psal, 51, 7. Rom. 8, 24. ↩

68. A similitude. ↩

69. Aegidius a Scholle-diuine. ↩

70. A similitude. ↩

71. Man at the beginning was of nature vncorrupt. ↩

72. The opinion of Augustine. ↩

73. Vnder the name of concupiscence Augustine comprehended all sinne. ↩

74. What is originall sinne. ↩

75. Iohn, 3, 3. ↩

76. Our reason and will must be first regenerate. ↩

77. What Augustine ment by concupiscence. ↩

78. A similitude. ↩

79. A similitude. ↩

80. All mankind was in Adam, as in one lumpe. ↩

81. Matth. 7, 16 ↩

82. The opinion of some of y e School-men. ↩

83. Whether this concupiscence be voluntarie. ↩

84. Pighius against Augustine. ↩

85. Corruption is no naturall effect of sinne. ↩

86. Grace being withdrawne corruption followed of his owne accord. ↩

87. Manie things followe men against their wils. ↩

88. A similitude. ↩

89. 1. Iohn. 3, 4.
    ↩

90. In concupiscence is found the nature of sinne. Looke after in part 2. place 2. Art. 25. ↩

91. Ezec. 18, 20. ↩

92. According to Pighius children should beare their fathers offenses, not their owne. ↩

93. Rom. 9, 20. ↩

94. Esaie. 45, 9. ↩

95. We must reuerence the secrets of God, and not seeke to carpe at them. ↩

96. The saieng of Cato. ↩

97. Two arguments of the Pelagians. ↩

98. A notable saieng of Augustine. ↩

99. God imputeth not vnto vs other mens sins, but our owne. ↩

100. Christ saueth them that be his, whether they will or no. ↩

101. The iustice of God hath no need of our defense. ↩

102. The verse Ethnikes woondered at the corruption of our nature. ↩

103. They sawe the euill, but perceiued not the cause and fountaine thereof. ↩

104. Adams appetite of pleasant things was moderate in his first creation. ↩

105. Iulian the Pelagian praised concupiscence. ↩

106. How we are changed in regeneration. ↩

107. Rom. 6, 12. ↩

108. Augustine affirmeth that the concupiscence remaining after baptisme is sinne. ↩

109. When he denieth it to be sin, that is ment of the imputation of the falt. That same concupiscence is no actuall sin. ↩

110. The cause whie originall sinne is called concupiscence. ↩

111. Whether this sinne be a want of originall righteousnesse. Anshelmus What the schoolemen meane by originall iustice. ↩

112. A similitude. Entrie defect maketh not a thing euill. ↩

113. An obiection of Pighius. ↩

114. A similitude. ↩

115. God is not to be called vnto an account. ↩

116. The saieng of Anshelme is better than the opinion of Pighius. Eccle. 7, 30. ↩

117. A similitude. ↩

118. By what lawe they which are borne, are bound to haue originall sin. ↩

119. Wherein standeth the nature of the image of God. ↩

120. Looke part 1. place. 12, verse. 26. Ephes. 4, 24. ↩

121. verse. 10. ↩

122. verse. 12. ↩

123. verse. 30. ↩

124. A reason why man was made to the image of God. ↩

125. Augustine defended. The powers of the mind not despoiled of vertues be the image of God. By the lawe of nature we are bound to haue originall righteousnes. ↩

126. Rom. 2, 15. ↩

127. The precepts of mans life proceed from the forme of a most vpright nature. ↩

128. Rom. 7, 23. By this co~ mandement Thou shalt not lust, the want of originall iustice is condemned. ↩

129. Infants feele not the lawe, but sinne lieth asleepe in them. Rom. 7, 9. ↩

130. An obiection of Pighius. ↩

131. A lawe may be made of such things as cannot be fulfilled. Rom. 8, ⟨…⟩. ↩

132. Vtilities of the lawe. ↩

133. Rom. 3, 20. Rom. 7, 7, Rom. 5, 20. 1. Cor. 15, verse. 56. Gal. 3, 24. ↩

134. The Pelagians vanted, that God commandeth not things that cannot be doone. Augustine maketh mention of the sinnes of infants. ↩

135. Things dishonest are dishonest in nature, although they seem not so. Anshelme and Augustine of one opinion. ↩

136. A definition of originall sinne. ↩

137. Traductionis propagatio. ↩

138. Sundrie names of this sinne. ↩

139. An expresing of the corrupton of all the parts of man. ↩

140. 1. Cor. 2, 14. A proofe of mans vnpossiblenes to keepe the lawe.
     ↩

141. The blindnes of the hart is sin. ↩

142. Psal. 25, 7. ↩

143. Blindnesse and ignorance are not agreeing with nature first instituted. ↩

144. Reticius bishop of Auston. ↩

145. The will also is corrupted. Rom. 8, 7. ↩

146. verse. 8, & 9. ↩

147. verse. 3. ↩

148. By the flesh is not ment the grosser part of the mind. Gala. 5, 19. ↩

149. Iohn. 3, 6. ↩

150. Matt. 16, 17. ↩

151. The soule in the scriptures is called flesh. ↩

152. Gal. 5, 17. ↩

153. In the minds of men not yet regenerate be the lawes of nature and illumination of Gods spirit. ↩

154. Col. 3, 10. ↩

155. It behoueth things to be renewed to haue beene first corrupted. ↩

156. The baser parts of the mind are sprinkled among the members. ↩

157. Rom. 7, 24. ↩

158. Ibidem. 23. ↩

159. Matt. 16, 24. ↩

160. We must not denie the things that be good. ↩

161. Augustine & Anshelme agree with our opinion. ↩

162. Whether guiltines in this sin be the formall part. ↩

163. Striuing & wrestling against the law of God seems to be the formall part of this sinne. ↩

164. How nature is good & not good. ↩

165. Rom. 7, 18. So good is the flesh, as in it dwelleth no good thing. verse. 21. Gala. 5, 24. Naturall concupiscence dooth not alwaies wish profitable things. ↩

166. An argument is taken from the punishments and greefs of men. ↩

167. The bodies and soules of infants are otherwhile deliuered to the diuell to be vexed. Mat. 17, 15. ↩

168. The opinions of the fathers. ↩

169. Cyprian. ↩

170. 1. Ioh. 1, 10.
     ↩

171. Ambrose. ↩

172. Psal. 51, 7. ↩

173. The sanctification of Christ. ↩

174. Ierom. ↩

175. Or imputation of fault. ↩

176. Iob. 14, 4. ↩

177. Nazianzen. ↩

178. Augustine defendeth Basil. ↩

179. Whether euill be an essentiall thing. ↩

180. The opinion of the Manicheis. ↩

181. Euill may be separated from vs by the mercie of God. ↩

182. A perfect separation from euill is hoped for in the life to come. ↩

183. Matt. 9, 12. ↩

184. Origin. ↩

185. Rom. 5, 12. ↩

186. Baptisme appointed vnto infants by the apostolicall tradition. ↩

187. Chrysost. ↩

188. The Pelagians indeuoured to haue Chrysostome on their side. ↩

189. It may be said that infants be innocent as touching sinnes aduisedlie committed. Rom. 9, 11. ↩

190. Rom. 5, 16. ↩

191. A great warines must be in reading of the fathers. ↩

192. Sinnes proper are two waies to be vnderstood. ↩

193. Greeke words of Chrysostome. ↩

194. Whie the more ancient fathers spake little of originall sinne. ↩

195. A similitude. ↩

196. Pighius contemneth the iudgement of his Romane church. ↩

197. Look part 4. place 9. art. 7. ↩

198. Innocentius being of Augustines time was of our mind touching originall sin. In extenuating originall sinne we extenuate the benefit of Christ. Pighius erred more than the Pelagians. ↩

199. What priuations are ment to be in originall sinne. ↩

200. A false imagination of Pighius touching the nature of the first man. ↩

201. Originall sinne comprehendeth also things positiue. ↩

202. A similitude. ↩

203. A similitude. ↩

204. A false syllogisme of Pighius. ↩

205. It is false that men cannot be contaminated, but by the will and free choise. ↩

206. In humane nature, and in Ethnike men some good thing is left. ↩

207. God suffereth not originall sinne to rage as much as it might, nor the diuell so much as he desireth. ↩

208. What be the conditions and properties of originall sinne. ↩

209. What the seate is of originall sinne. ↩

210. Seed is the instrument to conueie this sinne. ↩

211. In the sedd is not the sinne. ↩

212. Not onlie the diseases of the bodie but of the mind also are deriued from the parents to the children ↩

213. A similitude. ↩

214. Whether God be the author of this deriuation of originall sin. ↩

215. God in creating the soule defileth it not. ↩

216. Whereat humane wisedome is herein offended. A similitude. ↩

217. The end whereto man is instituted. ↩

218. God had rather that man after a sort should be corrupt, than not at all. ↩

219. God giueth manie things that he gaue at the beginning. ↩

220. God might by other means than by Christ, haue helped vs if he would. ↩

221. Why God vsed this forme of remedie. ↩

222. Esaie. 42, 3. ↩

223. A sentence of Gregorie. ↩

224. Our good in Christ must not be ascribed to Adams fault. ↩

225. The ioining of the soule with the corrupt bodie is no losse to the elect. The soule ⟨…⟩ infected by the bodie. The bodie & soule are repaired by faith. Why the innocent soule is ioined with a corrupt bodie. ↩

226. The goodnes of procreation must bee considered by the proper effect, that is man. ↩

227. The elect by meanes of their corruption are inuited vnto Christ. ↩

228. A proofe that originall sinne is spred by generation and seed. ↩

229. Rom. 5, 12. ↩

230. By generation we depend of Adam. ↩

231. Ephe. 2, 3. ↩

232. Psal. 51, 7. ↩

233. Iob. 14, 4. ↩

234. How this sinne is taken awaie. ↩

235. In men of ripe age the inward word is necessarilie required, and y t outward word is the ordinarie instrument whereby they be called. ↩

236. Baptisme must not be contemned, if it may be had. ↩

237. Baptisme, bloud, and the spirit. ↩

238. Of the infants of christians which die without baptisme. ↩

239. Some of the children of the saints belong not to predestination. ↩

240. That which remaineth after regeneration is sinne, but is not imputed to vs. ↩

241. Looke part. 2, place. 15, art. 5. ↩

242. What punishment is for originall sin. ↩

243. Iohn. 3, 36. ↩

244. Ephes. 2, 3. ↩

245. Arguments of the Pelagians against originall sinne. ↩

246. Nahum. 1, 9 ↩

247. How is vnderstood the reuenge of Adams sin in vs. A similitude. ↩

248. In the time of Ierom adulterers were punished with death. ↩

249. 1. Co. 11, 32.
     ↩

250. God punisheth manie of the wicked both in this life, and in the life to come. ↩

251. The punishments of this life be preparatiues of the punishments of the life to come. ↩

252. Luk. 12, 5, ↩

253. Ezec. 18, 20 ↩

254. Looke after part. 2, plac. 5, art. 36. ↩

255. verse. 29. ↩

256. Euerie one shall beare his owne sinne. ↩

257. verse. 16, ↩

258. verse. 24. ↩

259. Iosua, contrarie to the common lawe, punished the sonnes with the father. ↩

260. By the vertue of Christs death children in the old testament were saued. ↩

261. Exod. 20, 5. ↩

262. How God dooth punish the iniquities of parents in their children. ↩

263. 2. kin. 15, 12. An example in Iehu.
     ↩

264. Exod. 17, 8. 1. Sam. 15, 2. An example in the Amalekits. ↩

265. Iehezi the seruant of Elizeus. 2. Kin, 4, 27. ↩

266. They that suffer for their fathers sinnes be also haters of God. Two kinds of hating of God. ↩

267. The number of seuen put for anie other number. Amo. 1, 3. 6. and 9. ↩

268. Why God prescribeth the third & fourth generation. ↩

269. God will not deferre punishments more than is meet, lest he might séeme to cast awaie the care of things. Iohn. 9, 3. Of the man borne blind ↩

270. Rom. 5, 12. ↩

271. The bodie worketh not against the spirit by a naturall action. ↩

272. A Sympathia betweene the bodie and the soule. ↩

273. 1. Cor. 7, 14.
     ↩

274. A place in the first to the Corinthians expounded. ↩

275. Looke part 4, place 8, art. 6. ↩

276. Euen the children of infidels borne in iust matrimonie be lawfull. ↩

277. Adeodatus the sonne of Augustine. ↩

278. Some holines redoundeth vnto the children from the parents by the vertue of Gods couenant. ↩

279. Gen. 17, 7. 2. Cor. 6, 18. Ezec. 16, 20, 21. ↩

280. Vnder what promise we deliuer our children to be baptised. ↩

281. Rom. 11, 16. ↩

282. The promise of God is indefinit and true. ↩

283. An example in Isaac. ↩

284. The elect infants, when they be borne, are in sundrie respects both holie, and the children of wrath. ↩

285. A false argument. An argument from the speciall kind to the generall by a negatiue. ↩

286. Against the Pelagians. ↩

287. Rom. 5, 19. ↩

288. Rom. 5, 14. ↩

289. Rom. 5, 12. ↩

290. Not contingencie or necessitie, but agreement or disagreement with the law of God must be weighed of in sinnes. ↩

291. Whether the sinnes of the next parents be deriued vnto the posteritie. ↩

292. The opinion of the Schoole-men. ↩

293. Augustine saith that the sinnes of the next parents are communicated with their children. Exod. 20, 5. ↩

294. Eze. 18, 20. ↩

295. Sinne not onelie destroieth the mind, but corrupteth the bodie. 1. Cor. 6, 19. ↩

296. The iustice of God must not be reprooued if the fathers sinnes be powred into the children. ↩

297. Parents must liue purelie, that their procreation be not partakers of their sinnes. ↩

298. The difference betweene originall sinne and that which is drawne fro~ the next parents. Sometime God suspendeth the powring of the next parents sinne into their children. 2. kin. 16, 20. 2, Kin. 20, 21 Ibid. 21, 18. ↩

299. Why God of ill parents suffereth good children, and of good, ill, to be borne. ↩

300. Grace cannot be powred from the fathers into the children. ↩

301. God promised that he would doo good vnto the children of the godlie, but not for their parents merits. ↩

302. A praier against the children of the wicked Psal. 109, 9. ↩

303. Whether latter men are more miserable than former. ↩

304. Those things which seem absurd vnto vs, are not absurd with God. Matt. 23, 35 ↩

305. Against the reasons of the School-men. ↩

306. The affects of the mind are communicated of the parents to the children. ↩

307. Sinne corrupteth both the mind and the bodie. ↩

308. Martin Bucer. ↩

309. How amplie the word sinne is vsed. ↩

310. Why men are forbidden verie manie delights. ↩

311. Vnder the name of sinne the apostle comprehendeth both the root & the fruit. ↩

312. The etymologie of the word sinne. ↩

313. The rule of our nature. ↩

314. verse. 16. ↩

315. Exod. 12, 17 ↩

316. In what sort the law is fulfilled in men regenerated. ↩

317. They be perfect, which perceiue their owne imperfection. Matt. 6, 12. ↩

318. The most godlie man hath not performed all vertues. ↩

319. By Adam as by the common roote and masse sinne entered. ↩

320. The fault is ascribed to Adam not to Eue. ↩

321. Gen, 2, 27. ↩

322. Gen. 2, 24. ↩

323. 1. Tim. 2, 14.
     ↩

324. Paule saith that Adam was not deceiued. ↩

325. Gen. 3, 13. ↩

326. Gen. 3, 12. ↩

327. An error was in Adam that transgressed. ↩

328. Eccle. 25, 33 saith that sinne began at the woman. ↩

329. A place in the booke of Wisd. 2, 24. is discussed that saith sinne came first by the diuell. ↩

330. Adam by a certeine contagion infected vs all. An argument of the Pelagians. ↩

331. Two things to be considered of in euerie sin. Wherein originall sin differeth from actuall sinnes. ↩

332. The matter of originall sin passeth not awaie. ↩

333. The guiltinesse of originall sinne is forgiuen in baptisme ↩

334. Why the children of the regenerate are borne with originall sinne. ↩

335. Two similitudes. ↩

336. The sciences which be in parents are not deriued vnto their children. ↩

337. What is to be attributed vnto baptisme. ↩

338. Rom. 8, 24. ↩

339. Sinne and death are linked one with another. ↩

340. In Christ was onelie death without sinne. ↩

341. By testimonies it is prooued that infants are not without sinne. Psal. 51, 7. Ephe. 3, 3. Gen. 8, 21. ↩

342. The maner of propagation of originall sinne is obscure. ↩

343. Tertullian thought that men receiue their soule from parents. ↩

344. What is alledged for the same out of the scriptures. verse. 26. ↩

345. Mat. 16, 25. ↩

346. Gen. 2, ⟨…⟩1. ↩

347. Whether God breathed a soule into Eue. ↩

348. Gen. 2, 14. ↩

349. Whether God ceased the seuenth daie from all his works ↩

350. Augustine thinketh that the soule of Christ proceeded not from the virgin by propagation. Heb. 7, 9. ↩

351. Christ was otherwise in the loins of Abraham, than was Leuie. ↩

352. Wisd. 8, 19. ↩

353. What maner of lot could haue place in the soule of Christ. ↩

354. The booke of Wisdome is not reckoned canonicall. ↩

355. Augustine leaueth indifferent the question of deriuation of soules from parents. Psal. 33, 15. Euen those things are said to bee created, which are doone by meanes. Gen. 1, 20. ↩

356. The receiued opinion is, that the soules in creating are infused. ↩

357. The opinion of deriuing soules fro~ parents is oppugned onlie by naturall reasons. ↩

358. 1. Cor. 7, 2, and 3.
     ↩

359. The infection of carnall lust standeth not onelie in carnall desires, but in other lustings also. ↩

360. That the soule is not created with sinne but is said to drawe sinne vnto it so soone as it is ioined with the bodie. ↩

361. The soule weakened two maner of waies. ↩

362. In 1. Cor. 15, verse. 2. Augustine. Adams bodie was mortall but not of necessitie to die. ↩

363. A similitude. The garments and shooes of the Hebrues. Deut. 29, 5. ↩

364. Enoch and Elias. ↩

365. The tree of life was a remedie against oldnesse. ↩

366. Augustine iudged that Christ restored more vnto vs than Adam tooke away ↩

367. Rom. 8, 10. ↩

368. vers. 11. ↩

369. Death brought in by sinne cannot be vnderstood allegoricallie. Rom. 5, 12. ↩

370. Gen. 2, 19. ↩

371. Whence depended the preseruation of the first mans bodie. Deut. 29, 5. ↩

372. Life is of two sorts. ↩

373. Both the liues did death take awaie. ↩

374. How immediatelie after sinne came doth. ↩

375. Chrysost. ↩

376. A similitude. ↩

377. Ambrose. ↩

378. There is no houre wherein we are not subiect vnto death. ↩

379. Death is not naturall vnto man. ↩

380. In death there is a feele of Gods wrath. Matt. 27, 35. Iohn 21, 18. Esaie. 38, 2. ↩

381. 1. Co. 15, 56
     ↩

382. Al sinnes in their owne nature are to be called mortall. Sinnes are not all of equall degree. Of barrennes, hunger, drith, inundations, plague, & such like causes of calamities. Looke 1. King. 8, 37. & Gen. 26, verse 7. ↩

383. In Rom. 8. ↩

384. Euerie creature expecteth the reuelation of our glorie. ↩

385. The creatures doo labour for our cause till our redemption. ↩

386. Ose. 2, 8. ↩

387. Ose. 2, 9. ↩

388. Mar. 16, 15. ↩

389. In man are comprehended all kinds of things. ↩

390. Rom. 8, 20. We must not thinke that the moone, sun or angels do properlie grone. ↩

391. The angels are not subiect either to vanitie or corruption. ↩

392. The Manicheis did impiouslie fable manie things of the groning of creatures. ↩

393. Of mankind there be two sorts, the godlie and the wicked. ↩

394. The vngodlie are not carefull of the glorie to come. ↩

395. The sonnes of God desire the glorie to come. ↩

396. Rom. 8, 23. ↩

397. Rom. 8, 9. ↩

398. An argument taken from the iudgement of most excellent men. ↩

399. The first fruits of the spirit. ↩

400. What kind of figure is best to be allowed. ↩

401. The blessed angels shall not be rid of all kinds of affections. verse. 12. ↩

402. Zacha. 1, 12. ↩

403. Luke. 15, 10. ↩

404. Apoc. 6, 10. The soules euen of the blessed desire manie things. ↩

405. How angels may be vnderstood to be subiect vnto vanitie. ↩

406. Dan. 10, 13. ↩

407. Matt. 18, 10. ↩

408. Acts. 12, 15. ↩

409. Gen. 48, 16. ↩

410. Vnto what end serueth the gouernment of angels. ↩

411. The trauell of angels otherwhile destitute of the second end. How angels are said to be deliuered from the bondage of corruption. ↩

412. verse. 10. ↩

413. verse. 20. ↩

414. The benefit of Christ, after some sort belongeth vnto angels. ↩

415. Paule applieth sense vnto all creatures. ↩

416. The Atheists opinion concerning God. ↩

417. A contrarie opinion of the godlie. ↩

418. The godlie by y e example of creatures doo comfort themselues in aduersities. ↩

419. Foure reasons why the creatures ar⟨…⟩ said to mourne. ↩

420. Ose. 2, 8. ↩

421. By an ample induction it is shewed that creatures doo sorrowe for our sakes. ↩

422. 2. Cor. 5, 10.
     ↩

423. Ibidem. 4. ↩

424. Psal. 144, 4. Psal. 39, 6. ↩

425. At the beginning the bodie was not giuen to the soule as a prison. ↩

426. Ambrose speaketh figuratiuely. ↩

427. Luk. 15, 10. ↩

428. How long the anguish of the creatures shall indure. ↩

429. Eccle. 1, 12. ↩

430. Commentaries ascribed vnto Ierom. ↩

431. Heb. 11, 40. ↩

432. Origin. ↩

433. Chrysost. ↩

434. Psalm. 47, 1. ↩

435. The prophets and psalmes do manie times feine sense vnto things without life. ↩

436. Esaie. 24. 4. ↩

437. How all creatures are subiect vnto the curse. ↩

438. Gen. 3, 17. ↩

439. verse. 23. ↩

440. Esaie. 13, 10 ↩

441. Psa. 102, 26. ↩

442. Deut. 28, 23. ↩

443. 4. Kin. 17, 1. Iam. 5, 17
     ↩

444. Ose. 2, 21. ↩

445. How all creatures doo seruice to the godlie. Exod. 14, 21 and. 16, 13. and, 17, 6. Iosu. 10, 13. ↩

446. Esaie. 38, 8. ↩

447. All creatures doo seruice vnto Christ. Luke. 2, 9. Matth. 2, 2. Matt. 27, 51. Mar. 15, 33. Matt. 28, 2. Acts. 1, 9. ↩

448. Mat. 24, 29. ↩

449. After iudgment shall be a great renewing of creatures Esai. 30, 16. ↩

450. The creatures in suffering for man haue no iniurie. ↩

451. A similitude. ↩

452. All creatures be after a sort the household of man ↩

453. Gen. 7, ⟨…⟩1. Gen. 19, 25. ↩

454. Exo. 14, 28. ↩