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. ↩