CHAP. I. Of Sin, especially original sin; and of the universal corrupting of man's nature.First, we will see, whether th

CHAP. I. Of Sin, especially original sin; and of the universal corrupting of man's nature.First, we will see, whether th

CHAP. I. Of Sin, especially original sin; and of the universal corrupting of man's nature.

F irst, we will see, whether there be any original sin or no: for there be some, which utterly deny the same to be: then we will declare, what it is; lastly, what properties it hath, and how by succession it is conveyed to the posterity, and by what means it is released. As touching the first, we must remember, that both in the holy scriptures, and also among the fathers, it hath diverse names; for in the seventh chapter of the epistle to the Romans, it is called sin, and the law of the members, and concupiscence.

Elsewhere, it is called the want of original righteousness, a corruption of nature, a lump of wickedness, a froth, a weakness natural, the law of the flesh, and such other like. The Pelagians in old time denied this sin; at this day, the Anabaptists deny it. These in a manner may be accounted their arguments. First they say, that the fall of Adam was sufficiently punished in himself, and that there is no cause why God will revenge it in his posterity; especially seeing it is written in the prophet Nahum, that God doth not twice punish one and the self-same thing: for it sufficeth him that he had once punished. Moreover, it is also written, that The son shall not bear the

fathers iniquity, but the soul that sinneth, the same shall die. Further, that the body, when it is formed in the womb, is the workmanship of God, and hath nothing that ought to be blamed; nay rather, which is not worthy of great admiration: that the soul also is either created or infused by God: and that the means of propagation cannot be accounted evil; because marriage in the holy scriptures is commended, and that from the beginning God commanded man to beget children. Wherefore among so many defenses of innocence, they demand by what entrances sin could insinuate itself.

They add also, that Paul in his first epistle to the Corinthians, when he exhorteth the believing wife to abide with her unbelieving husband, if he will abide with her, among other things saith; Your children are holy. But they say, that they cannot be holy, if they be born in sin; and that therefore they which be born of faithful parents, cannot draw with them original sin.

They affirm withal, that it is commonly said, that sin is a thing spoken, done, or lusted against the law of God; and that it is not sin, unless it be voluntary. And (as John saith in his first epistle the fourth chapter) Sin is iniquity, contrary whereunto is equity or right; and that this can be no other thing, than is contained in the law, and so that sin is a transgression of the law. All which things cannot fall into infants, when they be born. And they say further, that it seemeth not convenient which is spoken of some; namely, that this sin is by the flesh or body poured out from one to another: for that the flesh and the body are in their own nature senseless things, neither can they seem to be a meet subject for sin. And to establish their feigned devise, they said besides, that those things which are spoken by Paul, in the fifth to the Romans, must be extended unto the sins, which be called actual. But they say, that it is therefore said, that sin entered by one

man into the world, because of the imitation and example which the posterity followed.

2. By these and such other like arguments they being led, deny that there is any original sin. But as for death, and the afflictions of this life, which are commonly brought as tokens whereby original sin is confirmed, they say that those consist of natural causes, such as in the temperature of the elements and of the humors. And therefore they say, it is a vain fable, that we refer them to the fall of Adam. And they think it to be a thing most absurd, to affirm, that to be sin, which by no manner of means can be avoided. Lastly they say, that if by that means we shall be said to sin in Adam, because we were in his loins, according as it is said of Levi in the epistle to the Hebrews, that He paid tithes in the loins of Abraham: by the like and self-same reason we may say, that we were in the loins of other our forefathers, from whom we have descended by procreation; and that therefore there is no cause why the sin of Adam hath been derived unto us, rather than the sin of our grandfather, great grandfather, his father, or of any other our progenitors. And that by this means the state of them, which shall be born in the latter days, would seem to be most unhappy; for that they must bear the offenses of all their forefathers. These things allege they, to prove that there is no original sin.

3. But we, on the contrary part, will prove by many testimonies of the holy scriptures, that there is such a sin. Thus God saith in the sixth of Genesis; My spirit shall not always strive with man, because he is flesh.

And again; All the imagination of their hearts is only evil every day. And in the eighth chapter; The imagination of their heart is evil, even from their very childhood. These things declare, that there sticketh some vice in our nature, when we be born. Also David saith; Behold, I was conceived in

iniquity, and in sins my mother hath conceived me. Nothing can be plainer than this testimony. Also Jeremiah in the 17th chapter saith, that The heart of man is wicked, perverse, and stubborn. Yea the same Jeremiah and Job also do curse the day wherein they were born into the world, because they perceived that the very original and fountain of vices sprang up together with them. But Job hath a most manifest testimony of the uncleanness of our nativity, for thus he saith; Who can make that clean, which is conceived of unclean seed? And our savior saith; Except a man be born again of water, and of the holy Ghost, he cannot enter into the kingdom of heaven. And even as the potter doth not make any vessel anew, unless he perceive the same to be ill fashioned before: even so Christ would not us to be regenerated again, unless he saw that we were first unhappily begotten.

Which he also testifieth in another place, saying; That which is born of the flesh, is flesh; and that which is born of the spirit, is spirit. By which words he would signify unto us, that therefore regeneration by the spirit is necessary, because we had before but only a carnal generation.

Paul in the sixth chapter to the Romans saith; that We must not abide in sin, because we are dead unto it. Which thing he proveth by baptism, for he saith; that All we which have been baptized into Christ Jesus, have been baptized into his death, to the end we should die unto sin, and that our old man should be crucified, and the body of sin abolished. And forsomuch as young children be baptized, even thereby we have a testimony, that sin is in them: for otherwise, the nature of baptism, as it is there described by Paul, should not consist. Also he followeth the same reason in the epistle to the Colossians, where he saith, that; We be circumcised with the circumcision made without hands, by putting off the sinful body of the flesh, being buried together with Christ in baptism. He compareth baptism with

circumcision, and faith, that those which are baptized, have put off the body of sin. Neither is it to be doubted of, but that those which be baptized, are baptized into the remission of sins. And assuredly, the circumcision, which in the old law was given unto children, was correspondent unto our baptism. And as touching circumcision, it is written; The soul, whose flesh of the foreskin shall not be circumcised the eighth day, shall die the death.

Wherefore, seeing children have need of the sacrament of regeneration, it followeth necessarily, that they be born under the power of sin. Paul unto the Ephesians the 2nd chapter saith; that We are by nature the children of wrath. But our nature could not be hateful unto God, unless it were defiled with sin. And in the same place, Paul with most weighty words describeth the fierceness of this wrath; how that We walk according to the prince of this world, which is of strength in our hearts, by reason of our disobedience, and therefore we do the will of the flesh, and of our mind. Augustine also citeth a place out of the first epistle to the Corinthians, that Christ died for all men: wherefore it followeth, that all men were dead, and had need 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 sufficiently declare, in the epistle to the Romans, when he said, that they were weak,

God's enemies, ungodly, and sinners. Among whom, we must reckon young children, if we will grant that Christ died for them.

Besides this, it seemeth that original sin is most manifestly taught out of the seventh chapter of the epistle to the Romans: for thus it is written; The law is spiritual, but I am carnal, sold under sin. Whereunto is added; The good which I would do, that do I not; but the evil which I would not do, that do I: it is not I then that do it, but it is sin that dwelleth in me. He also

maketh mention of the law of the members, lamenting that he was thereby drawn captive and against his will. And in the eighth chapter he saith, that The wisdom of the flesh is enmity against God, and that it is not subject to the law of God, nor yet can it be. Yea, the death, which young children have, doth sufficiently bear record, that sin sticketh in them; unless we will say, that God punisheth them undeservedly. Moreover, the place in the fifth to the Romans, containeth a most evident testimony of original sin: for thus it is written; that By one man sin entered into the world, and that all men without exception have sinned, and that the sin of one man spread over all men, and that for the disobedience of one man many are made sinners.

Further, they which are grafted in Christ, are towards the end of the same epistle, called wild olive trees: by which metaphor is signified, that man degenerated from the good institution of his own nature. But if we have departed from our own nature, undoubtedly we have gotten original sin.

And Paul before, so accused all mankind, as he said; There is none just, there is none that understandeth or seeketh after God: all have declined, and are altogether become unprofitable, there is none that doth good, no not one, &c. All which things sufficiently declare the depravation of man's nature. By these testimonies of the scriptures it sufficiently appeareth (as I think) that there is original sin.

4. Next of all I should confute the arguments of the adversaries: but first I thought it good to show the definition of original sin; for the same being diligently weighed and known, many things will in the meantime be known, which serve for the confutation of their reasons. First, we will recite the opinions of other men, then we will declare what we think thereof. The Pelagians affirmed, that the sin of Adam did not spread abroad into the posterity; but by imitation only. Against these Augustine disputed

vehemently, and by many arguments showed, that original sin is not only by the imitation of Adams sin. For if Paul would have said, that the first sin had been spread abroad after this manner, he would not have said that it came from Adam, but rather from the devil; for he was the first that gave a form and example of sinning. Wherefore Christ in the Gospel of John said, that the Jews, which boasted that they came of their father Abraham, were rather the sons of the devil, because they did his works. For the devil was a man-killer, even from the beginning; and they sought to kill him, which had not deserved evil at their hands. And here withal Augustine citeth that, which is in the second chapter of the book of Wisdom; that Through the envy of the devil, sin entered into the world, and that they which are of his part do imitate him.

Unto which saying nevertheless I do not attribute much, partly because that book is not of the canonical scriptures; and partly because in the Greek text there is some ambiguity. For this verb Do imitate, is not there written, but πειράζουσι, that is, Have experience of that death. Howbeit the reason is firm, that of the devil came the first example of sinning. Further, this opinion is hereby confuted, in that Paul maketh an Antithesis between Christ and Adam. But the righteousness of Christ is not only set forth unto us to be imitated; but also that they, which believe in him, should be 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 gave unto his posterity, he hath also infected their nature: and (as Augustine writeth in his book De peccatorum meritis & remission) hath with a certain corruption depraved. Thirdly, this also maketh against the Pelagians, that even the very infants do die. For as Paul saith unto the Romans, the sixth chapter; The reward of sin is death,

but the gift of God is eternal life through Jesus Christ our Lord. And in the 15th chapter of the first epistle to the Corinthians; The weapons (saith he) of death is sin. Lastly, the baptism, which is given to young children, cannot blot out of them the sin of imitation. Wherefore we ought of necessity to affirm some other kind of sin to be in them, unless we will that they be baptized in vain.

5. Another opinion was that, which the Master of the sentences citeth in the 2nd book the 33rd, distinction of them which thought, that original sin is only a guilt, or trespass, or bond, whereunto we are tied by the sin of Adam.

So they acknowledge not, that there is truly, and in very deed any fault or sin in those which are born, but only a certain offense, and obligation; the which might cause them to die, and be condemned for the sin of Adam. This opinion Pighius seemeth in a manner to have revived; for he denieth, that original sin is sin indeed, because it is neither a transgressing of the law, nor yet voluntary; and therefore he affirmed the same to be nothing else, but the sin of Adam, for the which we that be his posterity are made subject unto damnation and death, and are become exiles from the kingdom of heaven.

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 sins, as he pronounceth them to be the works of God; for he saith, that God is the author of nature, and that these things follow the humors and temperature of the body; and that which we see happeneth in brute beasts, happeneth also in men, as touching the flesh and grosser powers of the mind, For they do desire such things as are preservative, pleasant, and profitable, whether they be agreeable to reason, or against it; and to avoid those things that be contrary. Wherefore he affirmed original sin to be the only transgression of Adam, in the danger of

which one transgression, he would have us all to be born: not for any sin, or fault, or corruption that we have in ourselves.

And he saith moreover, that those which die only in the danger of that sin of Adam, shall not be afflicted in another life with sensible pain; for he imagineth (although he dare not boldly affirm it) that they shall either in this world, or else in some other pleasant place be happy, with a certain natural blessedness, wherein they shall live, praising of God, and giving of thanks, although they be banished from the kingdom of heaven. Of which discommodity nevertheless (as he dreameth) they shall nothing complain, or be sorrowful for it: for this were to strive against the will of God, which a man cannot do without sin. But forsomuch as while they lived here, they had no naughty will, it is not to be thought, that they shall have it in another life. And that they shall not be pressed with sensible pain, it seemeth to himself, that he very well proveth, and that by two reasons; first, because they committed no evil, nor yet contaminated themselves with any naughtiness; secondly, because there is required in this life no repentance or contrition for original sin. And for this feigned devise, he hath this color, to wit, that sin should not be understood, but after the true proper manner: that is, that it be a thing, spoken, done, or lusted against the law of God, and that it be voluntary; because it is not forced upon any against their will, but may be avoided: but forsomuch as these things take no place in young infants, therefore sin cannot be in them. Howbeit, he saith, that he denieth not original sin; for he saith that it is the sin of Adam, for the which all we are condemned, and do die. But therefore I said, that this man seeketh pretenses; because I see in very deed, that he was moved to speak these things for some other cause. For whereas he attributeth so much unto free will, and hath written so many things touching that matter against us: and

he seeing that the same might not consist, if he should plainly grant original sin, in such sort as it is taught of all the godly; therefore he found out for himself this new devised doctrine, the which (as I said) is not altogether so new: for it is both touched and rejected by the Master of the sentences.

But to give a more colorable show to this his devise, he bringeth a similitude of a most liberal prince, who not only giveth freedom to a servant of his; but also indueth him with lordship, and heaps of riches, the which also should come to his posterity. And he only chargeth him faithfully to observe certain commandments of his, the which he transgressing, knoweth that all those riches and preferments shall be taken from him, and he to return to his old bondage again. This servant, as an indiscreet and ungrateful person, breaketh the prince's commandment; whereby not only himself is become a servant, as before he was, but also his seed born unto him become bond-slaves. He saith, that those children have nothing wherefore they should complain of bondage to their prince; but rather to give thanks, that he had so liberally showed himself to their fathers: but that as concerning their father, they may grievously sorrow, because he lost those benefits, as well from himself, as from his posterity. Yea, and what if this also be added; namely, that the prince's liberality was so great, as he invited the posterity of that ungrateful servant, to the very same, and much greater preferments; and so invited them, as frankly he sent his own son to provoke them? Even so (saith he) standeth our matter. Adam was so created of God, that he was capable of that supernatural felicity; who nevertheless setting light by the commandments of God, was despoiled of all those supernatural gifts, and was left to the first state of his own nature. And in the same state we also are procreated, and so for his sin are we damned, do die, and are banished out of the kingdom of heaven, suffering many discommodities, which are

derived from the originals of our nature. Wherefore we may complain of our first parents, but not of God; for he was most liberal unto him: and especially, seeing he calleth us again unto himself (which is the highest felicity) by his only son, and him would have to suffer death for our salvation.

6. But that which I have now twice spoken of, doth make very much against this opinion; to wit, that infants do die. For death hath no right where there is no sin; unless we will say, that God punisheth the innocent: and this reason is confirmed by the argument of saint Paul, whereby he proved sin to be before the law; For death (saith he) reigned from Adam even unto Moses. But according to Pighius opinion, this reason might seem to be very blunt. For some might say; Though they died, yet it followeth not thereby, that they had sin: for sin happened unto them by reason of Adam, for whose sin sake they became mortal. Moreover, doth not Paul grant corruption to be in nature, when he declareth that sin doth dwell in him, and confesseth that the law of his members doth draw him away captive, and such other like things? But let not Pighius object against me, that these things come to the originals of nature; for these originals be not of nature that is perfect, but of nature corrupt and depraved. Neither ought he in this matter to bring a similitude of brute beasts; for man is created to be far more excellent than brute beasts, and to be the ruler over them. Indeed man had in himself originals, whereby he might desire things pleasant and commodious, but not against reason and the word of God: for, to have such forceable and violent affects, is not the property of men, but of beasts. Over this, seeing our soul was immortal, and given from God, it requireth a body meet for the same; namely, such as might be preserved forever, least the soul should at any time be constrained to be without the same. So as we

must not fly to the first grounds of nature; for it was not so ordained at the first, as we now have it.

But if that Pighius will imagine, that God created these wicked lusts and affections in us, he shall deal both blasphemously and reproachfully against him; the which faults he goeth about to lay to our charge without a cause.

For seeing God is both the best, the wisest, and the most just, and hath created man unto the chiefest felicity; he would not have endued him with those things, whereby he should be drawn back from that felicity, which would induce him to that which is contrary unto him commandments: which things of themselves would be vile, and would lead us captive under the law of sin and death. For if these affections should be mortified and crucified in us (as indeed they ought to be) we must confess, that they be vices, and be hateful unto God. Neither maketh it so great matter that he saith, that those things properly be not sins; unless, even as cold is called slow, because it maketh men slothful; so these things, because they stir up men to sin, that therefore after a sort they may be called sins. Or else in like manner as the scripture is named a hand, because it is written with the hand; or that the speech is called a tongue, because it is uttered by the ministry thereof: so these may be called sins, because they have proceeded from sin.

These similitudes do nothing at all further Pighius cause; for although Augustine used now and then to speak after that sort, yet his will was to be understood, concerning those defects and imperfections, which are remaining in man after baptism.

7. But Augustine saith, that in any wise they be sin before baptism; yea, the holy Ghost also by Paul calleth them sins: and the nature of sin is agreeable unto them. For we have defined sin in such sort, as it appertaineth unto all things, whatsoever do strive against the law of God: for as John

saith; Sin is unrighteousness, and who perceiveth it not to be a thing unjust, that the flesh should make the spirit subject unto it, and that our soul will not repose itself in the word of God? Seeing therefore all these things do stir us up, to transgress and rebel against the word of God, both they are unrighteous, and must be called sins. Beside this, the words of David are against Pighius; Behold, I am conceived in iniquity, and in sins my mother hath conceived me. If naughty desire, and these vices were the works of nature, surly the man of God would not complain of them. And what did

Paul the apostle otherwise mean, when he wrote these words unto the Ephesians; We are by nature the children of wrath, but that sin is in every one of us? But Pighius goeth about by a perverse interpretation, to wrest this testimony from us, saying; that To be the children of wrath by nature, is no other thing, than To be the children of wrath by a certain condition of our birth, because we are so brought forth into the world. And he alledgeth, that some be called servants by nature, which is no other thing, but that they be born unto such a state as they do serve. But we neither can nor ought to rest upon this feigned devise; for the wrath of God is not stirred up but upon just cause: for it is no such thing, as can be kindled either rashly or by chance.

So as it behooveth, that in our nature there be something amiss, whereby God's wrath is provoked to revenge. And that similitude of his serveth not to his purpose; for those which are said to be born bond-men by nature, have even by nature something in them apt for bondage; for if we give credit to Aristotle in his Politics; they are bond-men by nature, which exceed in strength of the body, but in reason be slow and dull. And thereby it comes to pass, that they are more meet to serve, than to command others, or to live at liberty.

Also the apostle doth sufficiently declare, wherefore he calleth us by nature the children of wrath: even because we by nature, seem to be prone to stir up God's wrath, and do walk according to the prince of this world; and also for that the devil can do much in our hearts, by reason of incredulity; and that we fulfill the will of our flesh, and of our mind. These be the things which make us the children of wrath. And how can it be denied, that sin is in our nature, seeing Christ would have us to be regenerate; for unless we are framed amiss, what need were it for us to be fashioned anew? Besides this, in the eighth chapter of the book of Genesis, it is plainly spoken; that The imagination of man's heart is evil, even from his childhood. And how dare Pighius be so bold, to call that a good thing, and the work of God, which the holy Ghost in plain terms hath called evil?

But least he should seem to say nothing, he imagineth that the same was spoken by God of his mercy; as though he would so excuse men, and testify that he would not destroy the world anymore by water; because that men were made on that sort, and that the cogitations of them did tend unto evil, yea, even from their childhood. But while he judgeth this to be an excuse, he is far deceived; for this is thought to be the better and more natural sense of this place; namely, that God would enter into a covenant with Noah, that he would never destroy the world again with water; though otherwise men were such as they deserved the same, and the imagination of their hearts was evil even from their childhood. These things do not clear man's nature from sin, but rather signify the same to be more vicious and corrupt: which nevertheless God will spare for his mercy sake.

8. Lastly, we read in Paul, that By the disobedience of one man, many were made sinners: which showeth, that there is sin in them, which be born of Adam; for the which they may be called sinners. But Pighius thinketh

himself able by shifts to avoid this, because that sinners are sometime so called, by reason of the gilt or fault, although the act of sinning be past, and show itself no more. Notwithstanding it be so, yet is he never able to show out of the scriptures, that any man is called a sinner; but that either he hath sin in him, or else hath surly committed sin before: unless he will say that God maketh men guilty without any sin [committed] by them. Moreover,

Pighius considereth not that by this his feigning is brought in a middle opinion, touching the state of them which die only in the guiltiness of Adam; whereas the scriptures do plainly teach us, that in the last judgment there shall be no mean, but that men shall either be committed to everlasting fire, or else shall enjoy eternal felicity. And it is a rash part to proceed further in such things, than is revealed in the holy scriptures: wherefore they deal with more moderation, and greater wisdom, which refer all this whole matter to God's divine providence. But it is a goodly matter, to see by what reasons our Pighius is moved; They shall not be grieved (saith he) with any sensible pain, because they did not contaminate themselves in this life with any lewd purpose. What matter maketh this? It sufficeth that they had a naughty nature; for they were prone unto sin, although in respect of their age they could not sin. The wolfs whelp is slain, which nevertheless might excuse itself, that it had not as yet wearied any sheep, or done any damage to the flock; yet the reason wherefore he is killed, is good: because he hath a wolfs nature, and would do those things, if he were suffered to live.

Hereunto Pighius addeth another argument; namely, that sorrow and contrition is not required for original sin. But how is he able to prove this?

For all godly men have grievously lamented for being oppressed with this vice. David, at what time as he occupied himself in repentance, brake out

into these words; Behold how I am conceived in iniquity. Paul doth so bewail for this offense, as he crieth out; O unhappy man that I am! Who shall deliver me from this body subject unto death? And whereas Pighius saith, that these will be content with their state, he useth no other reason, than because if they should strive against the will of God, and should be sorrowful for the judgment done upon them, they should sin: which thing is not needful to surmise of them, because they committed no sin in this life.

But here Pighius must be demanded, Whether infants have had that right will in this life? He must of necessity deny it, seeing by reason of their age they could not have it. Which being so, how dare he assign the same to them in another life? It is much more probable, that they shall there have an evil will, whereof there was a beginning in them, while they were here, than any good will, whereof they possessed no token in this life. But that similitude, which he brought of a liberal prince, who not only freed his servant, but also advanced him to great honors, is none of his own proper invention: for it is borrowed out of Aegidius Romanus, the School-divine, who nevertheless acknowledgeth with us the corruption of nature, and naughtiness naturally engrafted in us from the beginning.

But yet this [similitude] must be examined, least, as tapestry hangings cover the blemishes of bare walls; so the same, with the show and color cast upon it, may cloak some error, and dangerously deceive and abuse us. He setteth forth unto us Adam as a bond-man, which from the beginning, was both set at liberty by God, and also endued with excellent gifts; and so furnished, as those things should also have been extended unto his posterity, so that he had obeyed the commandment and law of God: but if he neglected to do the same, then he with all his posterity should return to the former state of bondage. Herein lieth hid the error of Pighius; for he

feigneth to himself a man, which from the very beginning had a nature that was subject to corruption, and bound fast unto the servitude of unreasonable affections. Which thing is not true; for he was made perfect by God, not that he should be like unto a brute beast. Indeed he had desires unto things, which were both pleasant, and might preserve; but yet unto no such things, as should stir him up against the word of God, and right reason. And there was a body given unto him, which might have endured forever. Therefore when he sinned, he fell not into his first state, but procured to himself a new infelicity. 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 original sin. Of which opinion was Augustine, as appeareth by his book De peccatorum meritis & remission, and by many other places.

Whom she School-men do interpret, that he meant not all-only of the concupiscence of the grosser parts of the mind, but also of the naughtiness of the will. But Pighius repugneth, saying; that Augustine affirmed, that only concupiscence of the flesh and members is original sin: as though

Augustine meant not, that by the wickedness of the affections, both the mind is blinded, and the will corrupted. For seeing these vices are joined one with another, he would under one name comprehend them all: and he used the name of concupiscence, because in it the force of this disease doth more plainly and manifestly appear. Where Hugo De sacramentis, wrote, that Original sin is that, which we from our nativity draw into our mind through ignorance, and into our flesh through concupiscence. Lastly, whereas Christ said, that None can be saved, except he be regenerated; he meant, not only as touching the flesh, or lusting part of the mind: for it chiefly behooveth, that our reason and will be born anew; then followeth

regeneration of the affects and of the body, whereby (as meet it is) all things are subdued to the spirit and word of God. Neither did Augustine by concupiscence understand the very act of lusting; but the ableness, proneness, and ready disposition unto ill doing: which vices are not always known in children, but so far forth, as they descry themselves by their age.

For so in deep darkness, there is no difference between a blind man, and him that seeth; but so soon as light cometh, or the day is present, the impediment of the blind man is easily perceived. Before that the wolf be past the age of a whelp, he showeth not his nature and ravening. The scorpion doth not always prick, yet doth he always carry a sting. The serpent, while he is numb through cold in the winter, is safely handled, not because he hath no venom, but for that he is not able to pour it out.

And he saith, that this concupiscence is brought unto us by generation, because all we have sinned with Adam; for he judgeth, that all mankind was in Adam, as in one lump: and that, because nature was corrupted in him thorough sin, we cannot from thence draw other than a corrupt nature; for Grapes are not gathered of thistles, nor figs of thorns. But he saith, that this concupiscence is specially derived unto the posterity, through the heat of lust which happeneth in procreation. Yet some of the wiser sort of Schoolmen have judged, that although there should happen no wantonness of lust in the conjunction of the parents, yet that the child should not be without original sin; because the same was in the first man, as it were in Seminali ratio (as they speak) that is, the nature of the seed. But if so be thou demand of Augustine, whether he thinketh that this concupiscence, which he saith is original sin, be voluntary? He will answer, that it may be called voluntary; because the sin committed by our first parents was voluntary: but in us, it cannot be said voluntary; because we have not taken it upon us by our own

choice, unless perhaps it may be so called, for that it is not by violence put into us. Against this opinion Pighius inveigheth, for thus he saith; If so be that the sin of Adam corrupted man's nature, it behooved such a natural effect to be in sin; for there was not anything at all in that first transgression, that had a property to corrupt nature more than other sins have. Wherefore it shall be necessary to confess, that our nature is corrupted; not only by the fault of our first parents, but also by the sins of all our progenitors. Which thing seemeth very absurd unto Pighius, that we should be so much more corrupt than others, as we are later born than they.

10. But this chief point, to wit, whether the sins of all parents be derived from one to another unto the posterity, I will for this time omit; and will speak thereof toward the end, so much as shall be thought meet. In the mean while I deny, that which this man taketh for a ground; namely, that corruption is the natural effect of sin. For the reason thereof proceedeth rather of divine justice, by which the grace of the spirit, and heavenly gifts, wherewithal man was endued before his fall, was removed from him, when he had sinned. And this withdrawing of grace proceeded of God's justice, although the blame must be ascribed to the transgression of the first man, least thou shouldest straightway say; that God is the cause of sin. For when he had once withdrawn his gifts, wherewith he beautified man, forthwith ensued vices and corruptions of their own accord, the which before were strange from the state and condition of man. This man demandeth, how sin can have the power to corrupt man's nature? Whether by means of privation? Or by reason of the matter or subject of privation? But by means of privation, he thinketh it impossible to be; for that, being nothing, can work nothing: neither that it can be by reason of that action, which is subject unto privation, as was the wicked choice, through the will of the

first man. For he saith that Adam, when he did eat the forbidden fruit, desired not this; neither was it his will to corrupt his own nature, and the nature of his posterity. This is a very weak argument; for oftentimes we see that many things do follow men against their wills, and unawares, which things, though they would not, yet are they joined together with their actions. They which load themselves immoderately with meat and drink, do it not upon any such cause, as to procure unto themselves the gout; but the gout followeth of its own accord. Even so, although Adam would not have had these things happen, yet when he had sinned, they happened of themselves.

But he saith, that seeing this concupiscence happeneth of a certain necessity of birth, and not by choice or election, it cannot have the nature either of a fault or sin. But this cometh to pass, by reason that he maketh a less and lighter matter of sin, than he ought to do: for he would sin to be voluntary, and a thing spoken, done, or lusted against the law of God. But if he take the same to be iniquity, as John hath described it; he shall perceive that the nature of sin is to be found in concupiscence. For it is an unjust thing, that the body should not obey the mind in honest things; and that the lusts should be at variance with the mind, and seek to have dominion over it; that reason should strive against God, and despise his commandments.

These things being unjust, come they willingly, or come they necessarily, doubtless they be sins. But doth not this Pighius, which objecteth these things, perceive that it is necessary also for him, to appoint that the posterity of Adam is guilty of his sin, and that whether they will or no; which thing is specially against the word of God? For it is written in the prophet Ezekiel;

The son shall not bear the fathers iniquity; And; The soul that sinneth, the same shall die. Which doubtless will be false, if we believe Pighius; seeing

children do die, and are guilty of eternal damnation, although they have sinned nothing at all. Unto which absurdity we be not driven, which we do put, in every man that is born, the fault and the cause wherefore he dieth and is condemned.

Also unto Pighius it seemeth a reproachful and blasphemous thing against God, that he suffereth sin to be sown in new born babes; seeing they cannot do withal, but be born and affected in such sort as we see all other men to be born and affected. But let Paul make answer to this objection, which saith in his epistle to the Romans; O man, who art thou that makest answer unto God? Hath not the potter power of the clay, to make of one lump one vessel to honor, and another to dishonor. Let Isaiah also answer, which saith; that It is not convenient for one potsherd to dispute with another touching the workmanship of their maker. God is not such a one, as ought to be brought into order by our reason; which would come to pass, if we should measure his justice by the rule of our judgment. Seeing there is no day passeth over, wherein there happeneth not somewhat in the government or worldly things, that we blame, and that doth not content and satisfy our own wisdom; when I pray shall we count God to be just? For who is able to declare the cause, why grace is not so much given unto him which perisheth everlastingly, as to another which is saved?

11. I know that these men have been accustomed to say, that God doth nothing there unjustly; because he is not bound to any law; and that he distributeth one and the like grace unto all men. But here certainly human wisdom will not stay itself; for it will complain and say, that he ought to deal alike towards all, though not by the precept of man's law, yet by the law of his own goodness. Moreover, what human wisdom can see, what the justice of God is, that some are taken away, while they be yet infants or

children, least afterward their hearts should be perverted with lewdness; and by this means do attain unto salvation: whereas others be preserved safe unto their ripe years, at which time they deserve their own destruction; where otherwise they might have been saved, if they had died in their infancy? Here ought we to have in honor and estimation the secrets of God's judgment, and not to be of the mind to correct and amend them, according to the prescript of our law.

Cato, an ethnic man, taking part with Pompei, because he judged that part to be juster than Caesar's part; at the last, when victory inclined [unto

Caesar] and that Pompei's side was discomfited and fled; he looked up to heaven, and cried out, that There is great obscureness in divine things: for he thought it a thing unworthy of God's providence, that Caesar should have the victory. And surly, when I think upon these things, I am much delighted with the answer of Augustine, which he used against the Pelagians, when he entreated of the very same matter that we have now in hand. For two arguments somewhat subtle and difficult, were objected unto him by the Pelagians. One was; how it might be, that God, which for his goodness sake, doth forgive us our own sins, will impute other men's sins unto us? Another was, If so be that Adam, by original sin, condemneth those which sin unadvisedly, and against their wills, why doth not Christ also, (least he should give place to Adam in anything) save the unbelievers?

To these Augustine maketh answer. What if I were somewhat dull, and could not confute these reasons upon the sudden; should I therefore give the less credit unto the scriptures? Nay rather, it is much more meet that I should acknowledge mine own simplicity, than to lay any falsehood unto the scripture. But afterward he dissolveth both the arguments: for unto the first he answereth, that God is exceeding good, and doth not impute the sins

of others unto us (as these affirm [that he doth] in original sin;) but the iniquity of our own selves, which cleaveth to our own nature, even from the first beginning of all. Unto the other he saith, that Christ saveth even them that be unwilling, for that he expecteth not them till they be willing; but of his own accord cometh unto sinners, when they be both unwilling and resisting, and also the he bringeth many infants unto felicity, before they as yet believe; neither by reason of their age can have faith, whereby they should believe.

These things I thought good to bring in, to show that it is lawful for me, if I will, to use the answer, which this father first used, and to say unto

Pighius; Let us leave unto God the defense of his own cause, he hath no need of us to defend him, that he should not be counted unjust or cruel. Let us believe the scriptures, which cry out every-where; that We be born in sin and corruption. Which thing also both death, and an infinite heap of calamities do show; which in very deed should not be laid upon the children of Adam, unless there were some sin in them to be punished. But they which descend not into themselves, nor look into their own nature, how prone it is unto all naughtiness, do not know what this concupiscence meaneth. Yet no small number of the ethnic philosophers perceived the same; for they marvel how, in so excellent a nature, so great lewdness, and self-love, and desire of voluptuousness can be: and they so acknowledged these evils, that they also adjudged it most needful for their children, to have chastisement and discipline. And for the redressing of this engendered naughtiness, they counseled us to take in hand labors, and exercises, and other weighty and hard enterprises: but indeed they perceived not the cause and fountain of these evils; for that is only to be perceived by the word of God.

12. Furthermore, Pighius disputeth, that this lusting, which Augustine calleth concupiscence, is the work of nature and of God, and therefore cannot seem to be sin. But it is answered before, that it proceedeth 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 just, and (as the scripture speaketh) Unto the image of God. And therefore that same appetite in Adam, of things pleasant and preservative, when he was first created, was not raging and vehement, that he should do against right reason and the word of God; for that followed afterward. Wherefore the same must not (as Pighius saith) be called the work of God, but the naughtiness of sin, and corrupting of affections. And therefore Augustine calleth Julian the Pelagian, A shameless praiser of concupiscence; for he commended it, even as Pighius doth, to be a notable work of God.

Moreover, Pighius is against Augustine, for the same very cause, that he saith concupiscence is sin before baptism, and denieth it [so to be] after baptism; whereas (saith he) concupiscence is all one, God all one, and his law all one: wherefore he concludeth; that either sin must be in both, or else in neither of them. But here Pighius greatly erreth in two respects; first, because he thinketh that in regeneration, there is become no change: especially seeing he cannot deny, but that Christ's remedy is added, his righteousness applied, and our guiltiness taken away; for God doth not impute that concupiscence, which remaineth after regeneration.

Moreover, the spirit is given, wherewith the strength of concupiscence may be broken; that although it do stick within us, yet that it shall not reign

[over us;] for to this end Paul exhorteth us, when he saith; Let not sin reign in your mortal bodies. Again on the other part he is deceived, in that he thinketh Augustine to judge, that the concupiscence which remaineth after

baptism is no sin at all; but most especially, if the sin be considered alone, [as it is] by itself: for in most plain words he declareth it in his own nature to be sin; because it is disobedience, against the which we must continually wrestle. And where he denieth the same to be sin, it must be understood as concerning guiltiness; for that out of all doubt, is taken away in regeneration. For by that means it coms to pass, that although it be very sin indeed; yet God doth not impute it for sin. Moreover, Augustine doth compare concupiscence with those sins, which are called actual; by the comparison whereof, it may be said, to be no sin: for it is far from the grievousness of them. But I marvel how Pighius dare say, that Augustine determineth without testimony of the scriptures, that concupiscence is original sin; seeing he, in his disputations against the Pelagians, defendeth his opinion chiefly out of the holy scriptures. And the cause why he calleth original sin concupiscence, is, for that original corruption doth chiefly declare itself, through the unpurer desires of the mind, and of the flesh.

13. Now it is expedient to see, what others have said concerning this matter: for, besides this, there is also another opinion of them, which say that original sin is a lack of original righteousness. Which thing Anshelmus affirmed in his book De partu virginis; and he drew many other scholastical authors into his opinion. And these men mean no other thing by original justice, or righteousness, but the right institution of man, when as the body obeyeth the mind, and the inferior parts of the mind are subject to the superior; and [when] the mind is subject unto God, and to his law. In this righteousness was Adam created; and if he had so continued, all we should have lived in it: but seeing he fell, all we were deprived thereof. And they would have the lack of this righteousness to be original sin. But that they may show their opinion the better, they say that every defect is not evil; for

although a stone do lack righteousness, yet it shall not be said that a stone is unrighteous or evil; but when as a thing shall be fit and meet to possess that whereof it is destitute; then such a defect is said to be evil: as it happeneth in the eye, when it is bereft of ability to see well; we do not say therefore, that there is a fault or blame in the eye. For then sin cometh, when by reason of such a lack, there followeth a contending and wrestling against the law of God. And this opinion is also condemned by Pighius; for he saith, that It is no sin, if one keep not the gift which he hath received. For it may be, that one which is born in perfect health, and in a good state of the body, 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 sins.

But this similitude is not agreeable to the purpose; for a disease or maim of the body, doth not make either to the performing or violating of God's law: but that which they call a want of original righteousness, doth of necessity bring with it the breach of God's law. Moreover, he laboreth to prove, that the loss of original righteousness in young children is not sin; because the same was not foregone by their fault: but this again is to call God to an account. But God is not registered among the decrees of men, he is not to be brought into the order of man's laws.

Let Pighius confer that opinion with this, which he reasoneth against. This affirms he, that God doth condemn the faultiness and uncleanness, which he appointed and showed to be in new born babes: Pighius maketh guilty and condemns children of that vice and sin which is not in them; but only is that which Adam the first parent of all committed in himself: for otherwise he taketh those children to be most innocent. But whether of these is the further from reason, and doth dissent from the laws of men? To punish an innocent for the sin of another? Or else, to condemn him, which hath cause

in himself why he should be condemned? Undoubtedly, unto them which shall diligently consider of the thing itself, the saying of Anshelme is better in many respects, than this opinion of Pighius. We know it to be true, which Ecclesiastes saith, that God made man upright: but when he had once sinned, he fell by and by into wickedness. He doth not now behold God and heavenly things anymore, but he bendeth himself continually down to earthly and to carnal things, and is subject to the necessity of concupiscence: and this is to want original righteousness. For actions be not plucked away from man, but the power of well using them is taken away: as we see happen by experience, in such as be taken with the palsy; verily they move their hand, but because the power is hurt, whereby they might rule that motion, they move the same faintly, and deformedly. This also happeneth in us; for seeing divine righteousness is wanting, the ground is corrupted, whereby our works should be rightly ordered and performed. But (saith Pighius) it cannot be sin in young children, to be destitute of this gift; for they are not bound by any duty or obligation to have it. But if (saith he) our adversaries shall say otherwise, let them show a law, whereby we that are born be bound; which (saith he) because they cannot do, let them cease to say, that this want of original righteousness is sin. But we not only will show one, but three laws. The first is the institution of man; God made man according to his own image and likeness, wherefore such it behooveth us to be: for God doth justly require that which he made in our nature. And the image of God doth herein chiefly consist, that we be adorned with divine properties; namely, justice, wisdom, goodness, and patience. But contrariwise Pighius crieth out, that this is not the nature of the image of God; for that (he saith) consisteth in understanding, memory, and will: as Augustine is his books De trinitate, and in many other places hath taught.

These things indeed are said of the School-men. But we will prove the matter to be far otherwise, both by the scriptures, and sayings of the fathers.

14. First, it is thus written in the epistle to the Ephesians; Put ye off the old man, according to the conversation in times past, which is corrupt, according to the deceivable lusts: and be ye renewed in the spirit of your mind, and put ye on the new man, which according to God is created in righteousness and true holiness. And in the third chapter to the Colossians;

Ye have put on the new man, which is renewed to the knowledge and image of him that created him. And a little after he showeth the properties of this image; Put ye on the bowels of mercies, goodness, modesty, meekness, gentleness, forbearing one another, and forgiving one another. And in the eighth chapter to the Romans; Whom he before knew, he also predestinated, to be made like unto the image of his son. All these things do sufficiently declare, what manner of image of God the holy scriptures set forth unto us in the creation and instauration of man: neither did the fathers mislike of this opinion. Irenaeus in his fifth book saith, that by the infusion of the holy

Ghost, man is made spiritual, even in such sort as he was created by God.

And Tertullian against Marcion saith, that that is the image of God, which hath the self-same motions and senses with God: and the reason which persuadeth us hereunto, is, that man was therefore made at the beginning like unto the image of God, because he should be the governor of all things created, as if he had been a certain deputy of God. And no man can doubt, but that God will have his creatures to be well governed; for he continually biddeth us, that we should not abuse them. And we are bound by a law, to ascribe unto God all those things, whereby we are holpen, as from whom all things do flow. But a good use, and right administration of things cannot appear, unless we be furnished with those conditions, which (we have said)

do belong to the image of God. And whereas Augustine assigned the image of God to be in the understanding, memory, and will; we say he did it, to the intent he might set forth unto us some form or example of the divine persons, how one of them do respect another. But he must not be so understood, as though he would make these faculties of the mind to be the image of God; they being naked, and despoiled of those virtues, which we have declared.

Wherefore we have a law given unto us, either by the institution, or by the restitution of man; which Paul commandeth: and by this bond we are bound, to have the original righteousness, which we have lost. We have also the law of nature, and to live agreeable unto it (as Cicero saith in his third book De finibus) is the principal and last end of man's estate: and this law dependeth of that other, which we before spake of. For of no other thing doth it come, that we in cogitations have our mind, which accuse and defend one another; but that they are taken from the worthiness of nature, as it was first instituted by God. For whatsoever either the philosophers, or law-givers have commanded, as touching the duties of man's life; the same doth wholly depend of the fountains of our creation. For those precepts cannot come out of a corrupt nature, out of self-love, and out of malice; whereof it comes, that we are prone unto evils: but they come from that kind of most upright nature, which they feign to be done by the worthiness of man, and which we know out of the holy scriptures to be instituted by God, and commanded to be renewed by us. And hereunto (as some will have it) doth appertain that law of the mind, which the law of the members doth resist. There is also a third law, which God would have to be put in writing, namely; Thou shalt not lust: which commandment, although our adversaries do wrest unto actual sins, yet we have showed that the same

belongeth also unto original sin: and that God, by his commandment, would have all kind of naughty concupiscence to be utterly cut off from men.

15. Now therefore we have laws, which so long as they be extant, shall perpetually bind us, and make us debtors to perform that righteousness which they require. True indeed it is that infants feel not those laws; and therefore sin lieth asleep in them; as Augustine saith in his second book De peccatorum meritis & remission, following that which Paul saith; I sometimes lived without a law: not that there was at any time no law prescribed unto Paul, but because in his childhood he felt not the same, by reason of young age. Wherefore Paul saith; that Sin was dead, which Augustine interpreteth, was on sleep: but when the commandment was come, that is, when the law began to be known of me, sin did revive. No doubt, but it was in him before sin; but when he felt it not, it seemed dead.

Now it appeareth, how those things with we have spoke, agree with the holy scriptures. But Pighius urgeth yet further, that these do pertain nothing unto infants, for that a law ought not to be made as touching those things which cannot be avoided. But when he speaketh thus, he followeth not the sense of the holy scriptures; for their sufficiently teach, that those things which be commanded in the law, cannot be perfectly fulfilled, when nevertheless they be straitly commanded. Paul saith in the epistle to the Romans, that Look what was impossible to the law, forasmuch as it was made weak by the flesh, God sending his only son, &c. By these words it appeareth most plainly, that the law, as it is commanded, cannot be performed; for if it could, we should be justified by works. Neither had it been needful, that Christ should suffer death for us. There be also other offices of the law, for which it is written. For assuredly, the same is profitable to direct the actions of godly men, but most profitable of all to discover sin: for By the law

(saith Paul) cometh the knowledge of sin. Again; I had not known lust, unless the law had said unto me, Thou shalt not lust. Besides, by the law, sin is also increased, and doth burden us the more, and doth the more grievously press us; for The law entered in, that sin might abound. And to the Corinthians; The power of sin is the law.

All these things tend to this end, that man, as by a schoolmaster should be brought unto Christ, and should crave his help, and pray that strength may be given unto him: that 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 unto him, but may be supplied by the righteousness of Christ. Augustine, in his first book against Julian, reprehendeth the Pelagians; because they thought, that they knew some great matter, when they vaunted that God commandeth not those things, which be unpossible: and he showeth, that these, which we have now declared, are the ends of the law. Yea, and the same Augustine, in his book of Confessions, maketh mention also of those sins, which young children, while they be yet sucking, do commit: yet none will say that they could resist them. But they should be no sins, unless they might be referred to some law violated by them. Neither doth it anything help Pighius, or yet take away their sins, because they are not felt by them: for a thing that is dishonest, although it seem not so to us, yet in his own nature it is dishonest. That (saith he) which is dishonest, is dishonest, whether it seem so or no. This opinion of Anshelme, as touching the lack and want of original righteousness, differeth in very deed nothing from the saying of Augustine, wherein he calleth original sin concupiscence; but that it is there spoken somewhat more expressly, which in the word concupiscence is wrapped up more obscurely. But because this want of original

righteousness, might so be taken, although we understand only the privation of the gifts of God, without any fault of nature; therefore it shall be very well to set down a more full definition.

16. Original sin therefore, is a corrupting of the whole nature of man, derived by generation from the fall of our first parent into his posterity; which (were it not for the benefit of Christ) adjudgeth all that are born therein in a manner to infinite miseries, and eternal damnation. In this definition all the kinds of causes are contained. For the matter or subject, we have all the parts and powers of man; the form is, the corrupting of them all; the efficient cause is the sinful will of Adam; the instrument, is the spreading of derivation, which is done through the flesh; the end and effect, is eternal damnation, together with all the discommodities belonging to this life. And hereof have risen diverse names of his sin; so that sometime it is called a defect, sometime perverseness, sometime vice, sometime a disease, sometime a contagion; and by Augustine, an affected quality, and a rude lump. And that the whole man is corrupted, herein it appeareth; because he was created, to the end he should cleave unto God, as unto the chief good thing. But now he understandeth not divine things, he patiently waiteth for the promises of the scripture, he heareth with grief the commandments of God, and he contemneth punishments and rewards: his seditious affects do impudently deride right reason and the word of God; the body refuseth to obey the mind.

Although all these things be experiments of natural corruption, yet they be also confirmed by testimonies of the scriptures. As touching the impediments of the understanding, Paul saith; that The carnal man perceiveth not those things which be of the spirit of God: no verily, nor cannot, because they be foolishness unto him. In which words we note by

the way, against Pighius, that the law was made concerning that which could not be done: for first of all the law willeth us to know divine things; which nevertheless Paul affirmeth plainly, that a carnal man cannot perceive. And as touching our purpose, we see that Paul affirmeth, that this blindness or ignorance is engrafted in men; and that by nature: for it cannot be imagined, that the same hath come unto us by reason either of time or age. For the older that every man waxeth, the more and more he is instructed as concerning God: wherefore in that he is a carnal man, and unapt to perceive heavenly things, that hath he gotten by nature corrupted.

17. This corrupting also is of so great importance, (as Augustine saith in the third book against Julianus the twelfth chapter;) that by the same, the image of God is become a stranger unto the life of man, through the blindness of the heart; which blindness (saith he) is sin, and doth not sufficiently agree with man's nature. The same father, in his first book De peccatorum meritis & remission, the 36th chapter, where he alledgeth that those words of David; Remember not the sins and ignorance's of my youth, maketh mention of most thick darkness of ignorance, that is in the minds of young children, while as yet they be in their mothers wombs: which know not wherefore, from whence, or when they were there enclosed. For there lieth the poor infant unlearned, unapt to be taught, unable to conceive what a commandment is, being ignorant where he is, what he is, of whom he was created, and of whom he was begotten: all which things did nothing agree 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 understand the commandment of God, and to give names to his wife, and to all living creatures: but in infants, a long time must be expected, whereby they may by little and little pass over this kind of dizziness. Moreover, that this kind

of ignorance is to be accounted sin, Reticius the most ancient bishop of Auston beareth record, as Augustine testifieth in his first book against Julianus. For when he speaketh of baptism, thus he writeth; It is a principal indulgence in the church, wherein we cast away all the burden of the old crime, and do blot out the old wicked acts of our ignorance, and do put off the old man with his natural ungraciousness. By these words we understand, that wickedness is natural unto us; and that the sins of ignorance are taken away in baptism. Wherefore, seeing infants are baptized; they by the authority of this father are proved to have sins, and that their old ignorance is abolished in baptism.

Now as concerning the will, let us see whether that also be corrupted or no. Thereof the apostle gave an excellent testimony, to wit, that The sense and wisdom of the flesh is enmity against God: and under this sentence he comprehendeth all the affections of men not yet regenerate. But I marvel at the impudency of Pighius, who to wind himself out by some means or other, saith that this place must be understood as touching the sense of the letter, which he affirmeth to be against God, and cannot be subdued unto him. For, as well that which goeth before, as that which followeth, doth manifestly reprove him; for Paul forthwith addeth the difference between men that be in the flesh, and those which be in the spirit. Wherefore it appeareth sufficiently, that he treateth not of the diversity of the sense of the scripture; but of the diversity of men themselves. And the next words before that sentence are; That which was impossible to the law, inasmuch as it was weak, because of the flesh, God sending his own son in the similitude of sinful flesh, by sin condemned sin in the flesh, that the righteousness of the law might be fulfilled in us. These words also do testify, that Paul spake of us; not of the spirit, or the letter of the scriptures. For in us is the infirmity,

whereby the law is weakened, that it could not bring us to salvation; and by Christ the righteousness of the law beginneth to be fulfilled in us.

18. Neither must we hearken unto them, which both in this place, and in many other, will that by flesh should be understood the grosser parts of the mind. For when Paul to the Galatians reckoneth up the works of the flesh, he putteth in that number, not only adulteries, fornications and wantonness; but also idolatry: which no man can deny, but that it doth appertain to the mind, not unto the flesh. And Christ, when he saith; That which is born of the flesh, is flesh; and that which is born of the spirit, is spirit, exhorteth to regeneration: which in very deed appertaineth not only to the substance of the body, or grosser parts of the mind; but especially also unto the will and mind. And when he said unto Peter; Blessed art thou Simon, the son of Jonah, for flesh and blood hath not revealed it unto thee: he meant, that he had not learned those things by natural knowledge, but by the spirit of God.

For under the name of flesh, he comprehendeth those things which appertaineth to the mind and reason. But yet we say not (as Pighius fondly cavilleth) that in the nobler part of the mind there is nothing but flesh: for we know, although Pighius had not told us, that the soul is a spirit, which nevertheless in the scriptures is called flesh, before it be regenerated; because whereas it ought to make the flesh, that is to say, the grosser part of itself spiritual, and ought to reduce the same to the obedience of a mind instructed by the word of God, it will rather bend unto the pleasures thereof, and so is made carnal.

But they object against us, that [saying] unto the Galatians; 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 leave nothing that is sound. But we will easily answer to this objection; for first, those words are pronounced by

Paul, as touching believers, which be already regenerated: which thing those words that follow, do sufficiently declare; That ye do not those things which ye would. By which words he declareth, that they obtained a right will by the spirit of Christ; which nevertheless they could not accomplish, by reason of the continual conflicts of the mind, and their great infirmities.

And therefore the apostle meant no other thing in that place, than that whatsoever is in us not perfectly regenerated, all that doth strive against the spirit of God. Nor do we deny, but that some such conflict is otherwhile in men, which be not yet regenerated: not that their mind is not carnal, and prone unto naughtiness, but because the laws of nature are as yet engraven therein, and that also there is some illumination of God's spirit in the same, although it be not such as either can justify, or bring in any change to salvation.

19. Moreover, that reason is corrupted in us, Paul's words do sufficiently declare, wherein he exhorteth To put on the new man, which must be continually renewed in us. Seeing he willeth that man be so wholly changed; and that man consisteth not only of the body and affections of the flesh, but also, and that much more, of the mind, will, and reason; it is necessarily gathered, that these things were also corrupted in him. For otherwise, what need have they to be renewed? And it maketh no great matter, if thou say, that these things must be understood of such as be come to ripe years, who of their own choice, and voluntary sins, have corrupted these things in themselves. For I will ask, wherefore all in general, which be not regenerated, did so contaminate themselves, as there was not one innocent to be found among them all? Truly there can be nothing else answered to this question, but that the very fountains were corrupted and defiled in them, even from the beginning. Augustine teacheth also, that we

be so far forth only regenerated, in how much we are become like unto Christ: for in that we be unlike unto him, therein we are not born anew, but retain still the old man in us. Wherefore let us see, whether from the beginning we have a mind, will, and reason like unto Christ; for if they be found unlike, we must needs conclude, that they be corrupt, and do appertain unto the old man: and as touching the corruption of the baser parts of the mind, daily experience sufficiently teacheth us.

Again, this property belongeth unto the baser parts of the mind, that they be sprinkled abroad in the members, and do spread themselves abroad over all the parts of the flesh; which cannot be agreeable unto the mind and reasonable part, being things spiritual and invisible. That the body also and parts thereof have fallen from their duty, to become rebellious and repugnant to the mind, Paul teacheth, when he crieth out; O unhappy man that I am! Who shall deliver me from the body of this death? And again, when he saith; I feel another law in my members. Finally, that the whole man, how much soever he be, is corrupted, the commandment of Christ doth sufficiently prove, wherein he biddeth us to deny ourselves. But if that our nature were innocent and perfect, there would be no need why we should renounce the same; for things that be good should be retained, and not abandoned from us. With this definition, which we have made of original sin, agreeth the want of original justice: so likewise agreeth

Augustine's definition, wherein he saith, that the same is concupiscence of the flesh; so that both the one and the other be rightly understood.

Those which were chief among the School-men, acknowledged this doctrine; as Thomas, Scotus, and especially Bonaventura: these affirm the material part in this sin, to be the corruption of nature or concupiscence; the formal part to be the want of righteousness; and so of those two opinions,

which I now spake of, they make one. But there be some of our men, which would have the formal part to be guiltiness, or the imputation of God; but seeing that this is an outward thing from sin, I had rather incline to that sentence, which maketh those formal parts to be the fight and wrestling against the law of God; for that is the principal reason, why the corruptions of nature must be called sins.

20. And there must be no credit given unto them, which cry out, that our nature is good. Indeed I would grant it to be true, as concerning our first creation of nature; but not as the same is fallen; for good it is indeed, but yet so good, as it hath some corruption joined therewith. But whereas these men say, that lusting is good; they must give me leave, if I give more credit unto Paul, than unto them. But he saith; I know that in me, that is, in my flesh, there dwelleth no good thing: and a little after; I find by the law, that when I would do good, evil is present with me. In this place he saith, that concupiscence is evil. To the Galatians also he sufficiently proveth it to be evil, when as he willeth the same to be crucified. It is also false, which they say, that it doth always desire things which be profitable, and which tend to preservation; for we find by experience, that the same is continually prone to offenses, and to those things which be enemies unto life. Moreover, if nature were as innocent and good, as they imagine it to be; wherefore should it be so grievously punished by God? Among all the kinds of living creatures, we see in a manner none more miserable than man. If we respect either his birth, infancy, childhood, education, and discipline; all things are replenished with tears, with sorrow, with lamentation, with infirmity, and with pains taking. The body must labor to get his living; the mind is continually disquieted with troublesome affections, the heart is stirred up with perturbations, the whole body is tormented with diseases: all which

things some considering with themselves, have said, that nature is not a mother, but a step-mother.

I pass over, that the body and souls also of children and infants, are some delivered unto the devil to be vexed; so we read in the Gospel, that a young man was in such sort tormented by the devil, that he cast himself sometime into the fire, and sometime into the water: so as the severity of God doth so account of the innocence of man's nature, as he grievously punisheth the same. And it should appear, that the very Ethnic men perceived more concerning this thing, than these divines; for Plato in his second book De republica saith, that Men by nature are evil, as those which cannot be led by their own accord to embrace righteousness, but only to be discontent with injury. And Socrates showeth, that unless men be inspired; as it is said the poets were, with some divine power, virtues cannot be had. And Cicero in his third book De republica (as Augustine alledgeth in his 4th book against Julian) saith, that Man is brought into light by nature his stepmother, with a naked, frail, and weak body; having a mind vexed with grief, subject to fears, feeble unto labors, prone unto lusts, in whom is hidden the fervent love of God, and also his mind and his wit. Also the ecclesiastical writers have condescended to this opinion, many of whose consents Augustine hath gathered together in his book against Julian.

21. Touching Irenaeus and Tertullian, I have already spoken. Cyprian also saith, that Christ healed the wounds which Adam made, and the venom wherewith the devil infected our nature. Cyprian acknowledgeth infirmity to be derived from the sin of our first parent, wherewith we be so provoked unto sin, as no man can flatter himself in his own innocence: for who can boast that he hath a clean heart? For as John saith, If we shall say that we have no sin, we deceive ourselves, and there is no truth in us. Again,

Cyprian in his epistle unto Fidus teacheth, that Children must be baptized, least they perish everlastingly. Also Augustine citeth Reticius, the bishop, whose words we recited before: he citeth also Olympius a bishop of Spain, who saith, that The sin of Adam the first framed man was so sprinkled among the young plants, that sin is born together with man. He also citeth

Hilarius, which thus wrote concerning the flesh of Christ; Therefore he being sent in the similitude of sinful flesh; even so he had sin. But because all flesh is of sin, namely of the sin derived from Adam the first parent, he was sent in the similitude of sinful flesh; so that there was no sin in him, but the similitude of sinful flesh. The same father in another place expounding the 18th Psalm, urgeth this sentence of David; Behold how I was shapen in wickedness, and in sin my mother hath conceived me. The same father in a homily upon the book of Job saith; that The body is a matter of naughtiness, which could not so be said to be at the first creation. And Ambrose upon Luke saith, that The body is a fowl puddle, and harborow of sins; but by the benefit of Christ it is changed into the temple of God, and a holy place of virtues.

The same father writing against the Novatians saith, that Our beginning was in sin: again, in his apology; David saith that afore we be born, we are spotted with contagion; and before we have the use of light, we receive original unrighteousness, and be conceived in iniquity. And he saith of Christ, It was not requisite for him, in whose body no sin should be, to feel any natural contagiousness of generation. Justly therefore did David bewail in himself the fowl filthiness of his nature, and that infections began to be in a manner before he had life. The same Ambrose, in his book De arca Noah;

Whom then hath he now called just, but him that is free from these bonds, whom the common bonds of nature cannot hold? Also upon the gospel of

Luke; Through the washing of the healthful ministry, those infants, which have been baptized, are now cleansed from wickedness. Jerome upon the prophet Jonah saith, that Yoong children are subject to the sin of Adam. And least thou shouldest think he only spake of the guiltiness of Adams fault, upon the 18th and 41st chapters of Ezekiel, he saith; Not so much as the child of a day old is without sin, urging also that sentence; Who can make that clean, which was conceived of an unclean seed? Gregory Nazianzen saith, The image of God shall cleanse the blemishes of bodily inundation.

And afterward; Reverence the birth, by which thou art delivered from the chains of earthly nativity. And entreating of baptism he saith; By this man the spots of our nativity are taken away, by the which we were conceived in iniquity, and in sins our parents begat us.

22. Basilius Magnus is defended by Augustine: for the Pelagians would have had him seem to be of their parts. He writeth against the Manichees, that evil is not a substance; but a conversation, which cometh only of the will. Which saying he meant of those, which procured the infection of conversation by their own proper will; which conversation (saith he) may easily be severed from the will of them that be diseased: for if it could not be severed from the same, evil should be a substantial part thereof. All these things Augustine affirmeth to be rightly spoken; for the Manichees decreed, that evil is a certain substance, and that the same is the beginning of worldly affairs. But contrariwise Basil saith, that that evil is in a good thing, and that it happened through the will of the man and of the woman that sinned. And whereas he saith, that it may easily be severed from the will, he ascribeth not that unto our strength, but unto the mercy of God. And in that he saith, there shall be no token thereof left, we also do hope the same; though not in this life, yet in the life to come. But that he acknowledged original sin, his

own sermon of fasting doth sufficiently bear witness: for thus he saith; If Eve had abstained from the tree, we should not have had any need of this fasting: for Sound men have no need of the physician, but sick men. We became sick, through that sin, let us be healed by repentance: but repentance without fasting is vain. By these words Basil determined, that we by reason of the sin of Adam are not sound.

Moreover, he citeth the twelve bishops of the east, which condemned Pelagius. To whom we should add Origin, who interpreting that sentence of Paul, which we have spoken of; Death came upon all men; he said, that Abel, Enoch, Methusala, and Noah sinned: other fathers he saith he will not recite, because they sinned all everyone, and that none is clean from corruption, though he have lived but one day. But upon the sixth chapter of the epistle to the Romans, he speaketh more plainly, when he saith, that Baptism was appointed by tradition from the apostles, to be given unto infants; because the apostles knew, that the natural corruption of sin is in all men, which ought to be washed away by water and the spirit. And Chrysostom upon Genesis, entreating of the question; Wherefore men now a days be afraid of beasts, and be hurt by them, seeing they be created lords over them? This saith he happens by reason of sin, and because we depart from our confidence and honor. And thereby Augustine proveth, that the natural gift of young children is fallen away, in that the beasts do not spare them. The same Chrysostom, expounding that place of the sixth to the Romans, saith how that sin, which remaineth through the disobedience of Adam, hath polluted all things. He hath also many other places to the same effect.

23. But yet the Pelagians, and especially Julianus, were not ashamed to cite this father for a witness, as though he had made for him; because in his

sermon De baptisatis, he reciting many gifts of baptism, saith; that They which be baptized, do not only receive forgiveness of their sins, but also are made the children and heirs of God, the brethren of Christ, and joint-heirs with him, the members and temple of God, and instruments of the holy

Ghost. He addeth at the end; Doest thou see what a sort of liberalities there be of baptism? And some do think, that heavenly grace consisteth in remission of sins; and for that cause we do baptize young children, when as nevertheless they be not polluted with sin, that unto them should be given or added, righteousness, holiness, adoption, inheritance, brotherhood of Christ, that they may be his members. By these words Julian thought, that Chrysostom giveth not his consent, that there is original sin. But Augustine saith, that his words must be understood concerning sin committed upon their own advisement, from which sin assuredly they be exempt; and by this reason they may be called innocent. According to which meaning, Paul writeth of those two brethren; Before they had done either good or evil: when nevertheless there is none altogether exempted from that which the apostle said; By the sin of one, condemnation came upon all men. And; By one man's disobedience, many are made sinners. Hereof it appeareth, how warily it behooveth us to be in reading of the fathers; for sometimes we read in them, that young children have no sin proper of their own, when nevertheless they especially acknowledge the corruption of nature; that is, original sin to be in them.

But to have sins proper, may be two ways understood; either concerning things which they have done of their own will and free election, and in this respect that sentence of Chrysostom concerning infants, is allowed; or else sins are called proper corruptions of nature, whereby we are both defiled and condemned: which cannot be removed from young children, seeing

they be born in them, as David plainly proveth. Whereunto Augustine noted in Chrysostom's words, which be extant in Greek, that There is set down sins, in the plural number; and not sin, in the singular; in such wise as Julian had cited them: for thus it is read in the Greek, Διά τούτο και τά παιδία βαπτίζομεν, και τά ἁμαρτήματα οὐκ ἔχοντα. Which word ἁμαρτήματα, in the plural number, (as Augustine thinketh) is most properly applied unto sins, which they name actual. And he addeth, that the more ancient fathers did not so copiously dispute of original sin; because the Pelagians were not yet sprung up to impugn the same. These so many sayings of the fathers,

Pighius should have weighed; especially seeing he accounts them for eagles, which see most sharply, and always fly unto the carcass. But it seems to me that he esteems them as counters to reckon with, which being set in sundry places, may sometimes signify a talent, and at another time but a dandiprat as it pleaseth him that casts the account: so Pighius will sometimes have the fathers authority to be exceeding large, sometimes (if they content him not sufficiently) to be none at all; and thus at one time he extols them as eagles, and another time despiseth them as jays.

And herein he seemeth not to regard the judgment of his Roman church, which otherwise in every place he maketh equal with God himself; for that church so acknowledgeth original sin, as it doth not vouchsafe so much as the churchyard for burying of those infants, which die without baptism; and requireth, that the devil be by exorcisms expelled from young infants when that they be brought to baptism, because it saith they be bondslaves of the devil. Which I do not therefore speak, because I would either allow those exorcisms, or would have them to be retained still: for this must be obtained of God by prayers, and we must not deal as if we would seem by miracles to heal a man possessed with the devil: and seeing at this day there is no

such gift extant in the church, there is no cause why we should imitate the same. Neither do we grant, that the infants not yet baptized, are assaulted of the devil. Also Innocentius the bishop of Roome, who lived in the time of Augustine, condemning Pelagius, was of the very same mind that we be of, concerning original sin. We ought not to extenuate this evil, otherwise we shall extenuate the benefit of Christ: and they which will not acknowledge this sin, they be neither sorrowful for it nor yet seek remedy of Christ. Truly

Pighius herein went further also than the Pelagians; for they only denied the propagation of sin by Adam. But Pighius crieth out, that that opinion is wicked and blasphemous, and reproachful against God. Again, they thought this enough, to say that infants, dying without baptism, shall both be excluded from the kingdom of heaven, and also be placed in the pains of hell. But this man dreameth, that they shall be happy through a certain natural blessedness; and so happy, as they shall bless, praise, and love the Lord with all their mind, with all their heart, and with all their strength.

24. But now let us see how obscure he endeavoreth to make the definition alleged. First he saith by these darknesses and corruptions of nature, ye understand either mere privations of God's gifts, or else certain positive things. If you appoint them to be privations, I understand what you say. But your cavillations are nothing else, but tragical names, and vain terms. But if you will have these things to be positive: seeing in the infant new born, there is not anything but the soul and the body, which be clean, and have

God and nature to be their author, from whence or by what means did these mischiefs break in, which you do make mention of? First we answer, that the privations, which I here set down, be not as though they were mere negatives, which take away the whole: as when we say there is no Centaure nor Scylla; but we say, they be such names of things as leave their subject

maimed, unprofitable, and deformed; as appeareth in the eye destitute of sight, and in the trembling hand of him that is taken with the palsy: even so fareth original sin with us. Indeed the powers of the mind and actions do remain, but yet destitute of their right government, and therefore evil and corrupted. But Pighius erreth still, because he feigneth the nature of man to have a certain natural integrity of itself, whereto have come these supernatural gifts, which were planted in the first parent: but that after sin committed, those gifts being taken away, man fell into his old state.

But this is a mere dream, for such a nature of man was instituted by God, as was convenient for him; therefore his gifts being taken away, it is corrupted, and very much marred: and seeing he swerved from his creation, he is in sin. Moreover, we do not only say, that original sin is this privation, but also that it doth comprehend things positive; as is proneness unto evil, a violence of nature against the word of God, and such other like: and therefore Barnard saith, that In the conjunction of the soul with the body, it is even as if it should fall upon a heap of most hard potsherds and hurting stones. And among the School-men Gulielmus Parisiensis, in his book called Summa de vitijs & virtutibus, bringeth this similitude; namely, that a soul is so let down into the body, as if a man should fall into a miry, deep, and stony place; and so should both sink in, be defiled, and hurt. In like manner (saith he) we through original sin are plunged in the darkness 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 body and the soul are good things, and have God for their author; I grant it. And when he afterward demandeth, how they be then corrupted? I answer with Paul; By one man, which fell; and that by procreation, as a little after shall be showed. But in

that he saith, that they can by no means be corrupted, because God is the author of them; it is no firm reason. For even they which be of ripe years, have both a body and a soul, which be the works of God, and are continually preserved by his power, and yet may they be defiled and corrupted. But if he shall say, that this cometh of man's will and free choice; so will we answer, that the same may come of other causes; to wit, through propagation and seed. And so Pighius reasoneth from that which is not the cause, as though it were the cause: for his meaning is, that if men be corrupted, it cannot otherwise be than by the will and free choice; which is not true. All the arguments, which he objecteth against us, arise hereof; that he saith, he understands not how this corruption can be derived to the posterity; and how it is possible that infants should be bound by any law; and how a law can be made of that, which we are not able to avoid. But seeing the holy scriptures declare, teach, and testify these things, it maketh no matter how much Pighius either understandeth, or not understandeth: for we believe many things, which we perceive not, nor know not by any certain reason. Which nevertheless ought not to be of any such force, as every man should obtrude unto us to believe what things soever they shall think good; under this pretense, that although they cannot be perceived by reason, yet they ought to be comprehended by faith; seeing God is also able, to make things which be far greater. For first, that which we would have to be believed, ought to be showed out of the holy scriptures: then afterward, if we cannot attain unto it, let us clean unto faith, and set reason aside.

But it followeth not by our definition, that there is no good thing lest either in nature or in Ethnic men. Only this we affirm, that this sin would destroy all, if God (through Christ) brought not a remedy unto the regenerate. Also God is present sometime in them which be not regenerate,

and adorneth them with excellent and noble virtues, whereby original sin is restrained, and Common-wealth's and empires are kept at the least-wise in some civil order. Socrates would not go forth of prison, when he might.

Aristides, being driven into banishment, wished unto his citizens that they might never be in so ill case, as they should call him to their remembrance.

Phocion, being demanded a little before his death, whether he would have any message to be done unto his son; Let him never (saith he) remember the injury done unto me. The Common-wealth of Rome had his Curtios,

Scipios, and Catos, men of civil honesty, and very great lovers of upright dealing. Which duties, albeit, as they were in men which knew not God, were sins; yet were they bridles of original sin, and of nature corrupted, least all things should be confounded, and good laws fall to ruin, and the light of nature be in a manner extinguished.

26. Now, seeing we have confirmed original sin, by the testimony of the scriptures, and have confuted the opinion of Pighius; and have rejected the opinion of them, which think original sin to be a guiltiness and bond, procured through the sin of Adam; and have alleged the definition of Augustine, that Original sin is concupiscence of the flesh; and of Anshelme, that It is a want of original righteousness; and last of all, seeing we have largely, and by many testimonies proved our own definition: now it remaineth, that we prosecute those things, which we purposed to entreat of in the third place; namely, of the conditions and properties of original sin, how it is spread abroad, how it is abolished, how the remnants thereof are in men renewed, and also what punishment is due thereunto. Indeed, as touching the manner how it is poured thorough into the posterity, many opinions are recited. The first of them is, of the propagation of souls, which we will show, by the judgment of Augustine, to be a more ready way than

the rest, although it be not received of all men. Another opinion is, which Augustine followeth, to wit, that original sin is conveyed from one to another, by the lust and inordinate delight of the parents. This reason hath two errors; first, because it saith, that this evil is in procreation, as a matter of necessity, which nevertheless may be separated from the same. And the School-men themselves confess, that he which should be begotten, without a vicious desire of the parents; yet shall he draw original sin: for they say that it is sufficient thereunto that it was in Adam, as in the first principal seed. Another absurdity is, that then original sin should only consist in the fowl affection of the lust, where, in very deed, it comprehendeth (as hath been said) the whole corrupting of nature.

Others have thought, that the soul was created evil by God; because it should be a part of man, execrated and put under the curse. But because this seemeth to be against the nature of creation, that it should be called a depravation; therefore that opinion is also rejected. The last opinion is commonly received; namely, that The soul gathereth original sin, through conjunction with the body, that is already infected and corrupted by the parents. Whereupon if it be demanded, what is the seat thereof, or (as they commonly speak) what is the subject? We answer, that it hath place in the flesh, as in the root and beginning: then out of that fountain, it also possesseth the soul, and so is extended throughout the whole man: so as the seed is the instrument, whereby this sin is conveyed from the parents unto their children. Pighius objecteth, that Vices cannot be derived by seed unto the posterity, unless perhaps those vices, which cleave and stick in the body of the parents; as we see happeneth in the leprosy, in the falling sickness, and other diseases of the body: neither doth nature suffer, that sin should take place in the very substance of the seed, so as it can be conveyed by it

unto the children. Here we answer; first, that it is not true, that only the diseases of the body of the parents are derived unto the children. For we also see, that many conditions of the mind are derived from the parents unto their children; as wit, fury, ambition, gentleness, pride, and such other like.

As to the other, we grant indeed, that the ill quality or corruption, which is brought by the seed, as it is in the seed, is not sin. But yet this letteth not, but that the corruption brought into the children by seed, as by an instrument, may have in it a respect of sin; even as the qualities, which I have now recited, do not make the seed to be witty, docible, or covetous; but yet those qualities, derived unto the child, do make him such a one.

27. Howbeit, whether it may be affirmed that God is author thereof; they commonly say, that the deformity and unrighteousness that is in this sin, is drawn out of nature already corrupted; the which, as it was created by God, was not so depraved. And so they affirm, that whatsoever is in the nature of goodness, the same is of God: but whatsoever is evil therein, forsomuch as it is nothing else but a defect or want, there needs to be no efficient cause in it. For that which is but a want, is not of necessity that it should be made; for if it should be made, it should be also in it. Howbeit, this is not enough; indeed we agree with them, that God is the author of the subject, or of the substance, wherein the defect is: but in that they say that the defect itself hath no efficient cause, therein we agree not with them. For somewhat there must be to remove or prohibit that perfection which is requisite, and to withdraw the grace and gifts wherewith our nature was endued at the beginning. So as we must of necessity refer this privation or defect unto

God, which giveth not perfection utterly without a defect: which is always done of him by his just judgment, although it be not always manifest unto us. And by the scriptures it is most certain, and cannot be denied, that God

punisheth sins by sins; but yet they are not so laid upon us by God, as they should be sins, in respect that they depend upon him: for whatsoever God doth, is without all controversy both right and just.

And punishments themselves, so far forth as they be punishments, do pertain to the nature of goodness; howbeit, as they proceed from us, they are sins. For we affirm not, that God himself doth by himself pollute the soul, when he createth it; for it draweth the filthiness of sin from the corrupted body, whereunto it is adjoined. But man's wisdom in this thing is very much offended; for it thinketh that in no wise there ought to be made such a conjunction: for it seemeth to be like, as if a man should cast a precious thing into an unclean vessel. Also it appeareth an unjust thing, that the soul, which hath done neither good nor ill, should be joined with a body; and to draw from it original sin: yea rather, that if it be so, men should abstain from procreation. As those also, which have the leprosy, are persuaded to refrain (if it be possible) from procreation, least they might proceed thereby to infect mankind. And because the end, whereunto man is instituted, is eternal felicity; it seemeth not convenient, that the soul should be placed in that body, whereby it should be called back from the end prescribed. And as it is unjust, that that soul, which hath not sinned, should be punished in hell fire; even so it seemeth unjust, that the same should be cast into that body, wherein it incurreth not pain, as in hell, but sin, and the hatred of God, which be more grievous; and doth so incur, as it can by no means avoid it.

28. These things be so difficult and obscure, as they cannot fully be satisfied by man's judgment. Indeed there be certain consolations gathered out of the ecclesiastical writers, which do so mitigate and quality these objections, as may suffice godly minds; but not so much as man's reason

would require. For the soul is joined with an infected and unclean body, that consideration may be had of the whole world; least that mankind, which is the principal, should be wanting therein. God falleth not of his office, he hindereth not the course of nature; but the body being made, he createth the soul according to his order prefixed; and rather will, that a man shall be, although he be not born without sin, than that he should not be at all. And although he do not bountifully give all things, which he gave at the beginning; yet of his mercy he giveth many things. Further, he hath set forth the remedy, which is Christ our mediator; by whom the sin, which we have drawn, shall be cleansed. Which sin, before conversion, driveth the elect unto Christ; that they feeling the force of their disease, may receive the medicine of him: and then, after that they be once grafted into Christ, they have this sin remaining still, that they having battle and wrestling may at the last bear away victories and triumphs.

But thou wilt say; God might by some other kind of means have saved mankind from destruction; namely, if he had created another man pure and perfect: so as Adam dying without kindred, all the posterity might have been procreated of that other man uncorrupted. There is no doubt, but God could so have done, if he would: but this had not been to raise up him that was fallen, to save him that was lost, and to redeem him that was utterly perished. This form of goodness God would show, that (notwithstanding the corruption of nature) he might preserve from destruction, as many as he had chosen. A shaken reed he would not bruise, and smoking flax he would not quench. For he would bring forth Christ, as another Adam, which should so preserve his, as the other had destroyed them. These, and such other things, persuaded Gregory to cry out; O happy offense, that deserved to have such a redeemer! Which words I would not be hasty to speak, forsomuch as I see

nothing in that cause, which is not miserable, and meet so great lamented.

For, in that there followed so great a salvation, that must be wholly imputed to the goodness of God, and not unto the offense committed by Adam: for so great a good thing hath not proceeded otherwise, then by accident.

29. These things, although they cannot so fully answer to those objections, which we have put, as human reason would require; yet by them we have, what after a sort we may answer. The conjunction of the soul with the corrupt body, maketh nothing to the destruction of the chosen; for in Christ, as well the body as the soul is renewed. And as the soul is infected by the body; so by the faith of Christ, which is in the soul, the same, together with the body, is repaired. And whereas the innocent soul, which hath done nothing, either good or evil, is joined with a body corrupted; this the order of nature doth require; unless the body 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 souls would complain, because they were created, not predestinated [to salvation;] who nevertheless deserved not the same. A great many would complain, that they have been born of wicked infidels, and barbarous parents, and that they died in their tender age, by means whereof they could not come by the knowledge: and a thousand complaints more they might imagine.

And as concerning procreation, we say that it is commendable, when it consisteth of lawful matrimony: therein must be considered man that is begotten: that is, (as the School-men term it) the effect proper and of itself.

But man is the good creature of God, vice and corruption is added by accidental means. And this evil hath a remedy; which thing happeneth not in leprosy, and other incurable diseases. Also we do grant, that man is made, to the end he should attain unto eternal felicity. And whereas it is objected,

that he is revoked from this end, through the corruption of the body: we contrariwise do say, that he by the very same means is invited unto Christ.

Lastly, we grant, that it may seem to be a thing unworthy, that the innocent soul should be placed in hell; seeing no hope of redemption is there to be looked for: but being set in a body, although it be a corrupt body, yet it may obtain salvation and redemption.

30. Now must the reasons be brought, which firmly and soundly prove, that original corruption is spread in men by seed and generation: and this we will show by the holy scriptures, because that many do repugn it openly, and think that all the matter is feigned. First Paul saith, that Sin by one man came into the world: therefore we must see how men do depend of Adam, in such sort, as they can be partakers of his sin. But other way can there be none found, than [by means of] seed and generation. Moreover, when the apostle saith unto the Ephesians, that We by nature are the children of wrath; and nature (as the natural philosophers affirm) is the original of motion; we must have recourse unto seed and generation: for they are the foundation of our motion and beginning. But David doth more evidently show this, when he saith; Behold how I am conceived in wickedness, and in sin my mother hath conceived me: in which words he plainly teacheth, that this sin is derived by generation: but most manifest of all is that saying of Job; Who can make that clean, which is born of unclean seed? By this place the infected seed of our forefathers is proved to be unclean, though Pighius deny it never so much.

31. But now on the contrary part, let us examine by what means this sin is taken away. Even as by one man it was brought in; even so by one man it is removed away: and even as sin is from Adam spread over all, through seed and generation; so on the other side, in that multitude, which appertain unto

Christ, there are some things which may have the respect of seed: as be election, predestination, grace, the spirit, the word of God, and baptism.

These two latter instruments, God useth for to regenerate such as be his. But if any demand, Whether the outward word or visible sign of baptism be altogether necessary? We answer, that indeed the inward word, whereby men be moved unto Christ, and reformed, is wholly required, if we speak of such as be of perfect age: but in young infants, neither the inward word, nor yet the outward, hath any place. But undoubtedly the outward word is the ordinary instrument, whereby God doth call them of ripe years unto salvation; although in some he useth only the inward word, after an extraordinary sort. For so he called Abraham out of his own native country, and instructed Adam immediately (as the School-divines term it) without any outward ministry. The sacrament also of baptism must not for any cause be contemned: for they which despise that, when they may attain unto it, shall not obtain regeneration. But if there be no opportunity to come unto it, it shall be no danger unto the godly man, which is converted unto Christ, although he be not baptized. And upon this occasion among the fathers, there was mention made of baptism, of blood, and of the spirit. And Ambrose writing of the death of Valentinian the Emperor, saith that he was not without the grace of baptism (seeing he burned in the desire thereof) although he were not baptized.

32. Howbeit, if I should be asked concerning the infants of Christians, which depart without this sacrament: mine answer should be, that we must have a good hope of them, and stick fast unto the word of God; namely, to the covenant made with Abraham, wherein God promiseth himself, not only that he would be a God unto him, but also unto his seed. Which promise, seeing it is not so general, as it comprehendeth all; therefore I dare not

promise certain salvation particularly unto any that departeth hence. For there be some children of the saints, which belong not unto predestination; such we read to be Esau, Ishmael, and others more, whose salvation is not hindered, in respect that they were not baptized. But yet, whilst we live here, the relics of this sin remain even in them that be regenerate: for original sin is not utterly rid away, no not by regeneration; indeed the guiltiness is taken away, and those things which remain, are not imputed unto us to our eternal destruction. But everything ought to be considered, by that which it is of itself: wherefore, if it be demanded of us, whether it be sin, that remaineth in the persons regenerate? We will answer it is sin. But and if thou shalt at any time read, that it is not sin: that thou must understand to be spoken of the guiltiness of sin: but of this matter we will speak more at large in another place. But at the time of death, this kind of sin shall altogether be abolished; for in the blessed resurrection we shall have a new made body, and a body made fit for eternal felicity. And in the meantime, while we live here, our old man and natural corruption doth continually pine away, that finally at the time of death it ceaseth to be at all.

Now have we seen these three things; how original sin is derived, whereby it is taken away, and what we are to determine touching the remnant of the same.

33. Now let us speak of the punishment. Some of the School-divines think the same shall be without feeling. The Pelagians judged, that such should only be banished out of the kingdom of heaven; and appointed nothing else but that. But Pighius addeth this also, that those should be blessed with a certain natural happiness, which die having but this sin only; and that they shall love the Lord, with all their heart, with all their mind, and with all their strength, and shall set forth his name and praise. And although he dare

not teach these things for any certainty, yet he alloweth them as very likely.

But Augustine De fide ad Petrum, and else-where, not once adjudgeth young infants to hell-fire, if they so die not regenerated. And the holy scriptures do seem to favor his part; for in the last judgment, there shall be but only a double sentence pronounced. There is no third place appointed between the saved and condemned. The Papists also, notwithstanding that they think there shall be a purgatory, until the day of judgment; yet do not appoint any mean place between both, after that day. And it is written evidently, that they which believe not in Christ, not only shall not have eternal life, but also that the wrath of God resteth upon them. And while we be enemies unto Christ, we be called the children of wrath: and there is no doubt, but God doth punish those, with whom he is angry. We will therefore say with Augustine, and with the holy scriptures, that they must be punished. But of the kind and manner of [punishment] we be able to define nothing; but that whereas there be diverse sorts of punishments in hell, (for so the scriptures affirm that it shall be easier for some than for other-some) it is credible concerning these, that seeing unto original corruption they joined not actual sin, they shall be the easilier punished. I always except the children of the elect; for we doubt not to number them among the company of believers, although they as yet believed not by reason of their age: even as they which be born of infidels, are reckoned among the unbelievers, although of themselves they withstand not the faith. So as the children of the godly, departing without baptism, by reason of the covenant that God hath made with their parents, may be saved; if they appertain to the number of such as be predestinate. Also I do except all others, if any there be, which by the secret counsel of God belong unto predestination.

34. Now these things thus ordered, we will come to the arguments of the Pelagians, whereby they thought themselves able to prove, that there is no original sin. The first of their arguments is, that it is not likely, that God will still persecute the sin of Adam, seeing he punished the same sufficiently long ago; especially for that the prophet Nahum saith, saith, that God will not twice judge for one and the self-same thing. I know some do answer, that God did not twice give judgment upon that sin, but once only; for that under one judgment, he comprehended Adam, and all his posterity. But that the matter may be the more plainly declared, I say, that in every one of us, so often as we be punished, there is a cause why we ought to be punished; and that therefore in every person is condemned not the fault of another, but his own proper fault. But and if we read that God doth revenge Adams fault in us, that must be so understood, because our corruption had the original from him. Even as if one being sick of the plague, doth infect others and they die: but if a man will say that they perished through the contagion of him, from whom they did draw their infection: that must be so understood, because he was the first which brought the plague, and infected others with the same. But that sentence of the prophet Nahum maketh nothing unto this purpose. Indeed Jerome, when he interpreteth that place, saith, that by those words Martion [the heretic] was confuted; for he falsely accused God, that he seemed in the Old Testament to be cruel, and a revenger; because he did bring most cruel punishments upon men. That thing Jerome saith must not be ascribed unto cruelty, but unto benignity: for it was not for any other cause, that God did so grievously punish men, among the Sodomites, in the general flood, and at other times, but to the end they should not perish everlastingly; for he was once [for all] revenged upon them, least afterward he should punish them again. But the same Jerome, because perhaps he saw

that these things were not very firm, objected against himself; By these words it may seem, that it is well with adulterers, if they be taken tardy: for so it shall come to pass, that while they receive temporal punishment, they escape the everlasting pains of hell. Wherefore he answereth, that the judge of this world cannot prevent the judgment of God; neither that it must be thought, that sins be blotted out by an easy punishment, which do deserve a grievous and long continued pain.

In these words of Jerome, two things are to be noted; one is, that in those days adultery was punished with death; another is, that that first interpretation seemed not to satisfy him. Whereupon he bringeth another exposition of the Jews; that God would signify unto us by these words, that the Assyrians should not bring to pass, that after the leading away of ten tribes, they should also enjoy the kingdom of Judah, as they had attempted to do under Hezekiah. God (saith he) will not permit, that a double trouble should arise; he is satisfied that he hath destroyed ten tribes, he will have the kingdom of Judah to be saved. Although this exposition be nothing against piety, yet it seemeth not to agree with the mind of the prophet; for he prophesied against Nineveh, the threatening's of God, and the subversion 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 Chaldeans, that there should be no need for the Lord to revenge the same again; for that he, by the first vengeance, would take sufficient punishment: for the empire of the Assyrians was utterly overthrown by the Chaldeans. And we be commonly wont to say of a man that is beaten even unto death, that he was so stricken dead with one blow, as he needed not the second blow. This is the scope, which the prophet taketh, and the proper sense of this place.

But touching the matter, we deny not, but that afflictions in godly men do tend unto that end, that (as Paul saith) They may not be condemned with this world; for they be fatherly corrections, whereby men be called to repentance. But here-hence must not be drawn a general rule, to the intent a measure should be prescribed unto God, 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 return unto God, they shall suffer nothing in another life: howbeit, not for that they have satisfied God by their punishments in this life; but because Christ paid for them the price of their redemption. Wherefore even as certain good things be given to the godly men in this life, which be pledges and entrances into another life; even so in the wicked, everlasting punishment is begun by the preparatives of afflictions in this life. Which also Christ doth seem to grant, when he saith; Fear him which can both destroy the body, and send the soul into hellfire. By these things I suppose it evident enough, that the oracle of the prophet, which we have plainly expounded, appertaineth nothing unto that matter, which we have in hand.

35. Another of their arguments is taken out of the prophet Ezekiel; The son shall not bear the iniquity of his father, &c. To this we might answer at a word, as a little before we said; namely, that children do not bear the iniquity of their parents, but their own and proper iniquity, which cleaveth to everyone from his nativity. But seeing that place is wont to be one way expounded by some, and another way by others; we will briefly declare what we think fit concerning the same. This was a common proverb among the Jews; The fathers did eat sour grapes, and the children's teeth be on edge. This proverb was not only remembered by Ezekiel, but also by Jeremiah in his 31st chapter. The meaning of which saying is this; Our

fathers have sinned, and we for them are punished. And as the Rabbins say; They which were of the kingdom of the ten tribes, seemed to ascribe these things unto Jeroboam the son of Nabat, which first made the golden calves.

But they which were of the kingdom of Judah, referred those things unto Manasseh; for whose ungodliness they thought that the captivity was to light upon them, which the prophets had denounced. This proverb doth God reprove, and saith, that it should not be so hereafter; The souls (saith he) be mine: the son shall not bear the iniquity of his father, but everyone shall die in his own sin. Many would have these things to be understood concerning temporal punishment, because God in the 24th of Deuteronomy commanded, that parents should not be slain for the children's offense, nor yet the children for their parents. Which also Amazias the king of Judah observed, as it is written in the 14th chapter of the second book of Kings; for he executed the murderers of his father: but he spared the children of them, according to the commandment of the law. Which nevertheless was not always observed by the Israelites; for we read in the seventh chapter of the book of Joshua, that not only Achan was slain, by reason of the cursed things which he had retained [against God's commandment;] but also together with him, both his sons, and daughters, and cattle. But this was done by the special commandment of God, neither is it prejudicial to the law given in general.

36. Nevertheless, this exposition concerning the law civil, doth not concur with the prophets words: for the Jews did not complain of judicial punishment, or of that, which the prince laid upon them; but of those calamities, which God himself brought unto them; namely, of the spoil of their goods, of the destruction of the Jewish kingdom, and of the captivity of Babylon. Here they accused the judgments of the Lord, and made a

muttering that his ways were not right; wherefore some did interpret that place [to be meant] of eternal punishments, of the loss of grace, and of the spirit: the which things they say do happen to everyone for his own proper sins, and not for the sins of other. Yet in the mean time they affirm, that both children, for their parents; and people, for their prince's sake, do suffer temporal punishments: for God (say they) will punish the fathers in their children; for children are a certain part of their parents. And they say, that it is no absurd thing, if the children, by their afflictions do profit their parents; seeing they also by this means are called home to repentance, and that no injury is done unto them, if they die, seeing they be mortal. For that God doth wisely dispose the times either of living, or of dying; and that he doth pluck the children from their life, least either they should be corrupted with naughtiness, or else if they be already in sins, and in the state of damnation, they should not be more and more burdened: and that they may at one time or other make an end of naughty living. And unto this opinion Augustine seemeth not a little to incline, in his questions upon the book of Joshua, question the eighth and ninth. And they which would not have these remnants of original sin remaining after regeneration, are compelled so to say; for they cannot show, that in infants their own sins be punished, seeing they affirm them to have no sins. But we which say that they are altogether sins, do teach, that indeed they be not imputed unto eternal death; but yet that they be charged sometimes with certain punishments, to the intent it may be perceived that they displease God. But neither doth that exposition of Augustine sufficiently concur with the meaning of Ezekiel; for the prophet saith, that It shall not so come to pass afterward, that the children should say that they suffer temporal punishments (such as was exile and captivity) for their parents sakes. For the Lord saith; The son shall not bear

the iniquity of his father. Wherefore it availeth these men nothing at all, when they say, that this is true, concerning spiritual punishments, and in eternal damnation: for the prophet speaketh most plainly of bodily punishments of this life. There was another interpretation of Augustine, In Enchiridio ad Laurentium chapter 46, that this sentence was a prophesy concerning the benefit, which Christ would bestow upon us; for seeing that by his death, satisfaction is made even for original sin, the prophet saith:

Hereafter the son shall not bear the sin of his father, but of his own. And it seemeth that Augustine was led to this opinion, because, when as Jeremiah in the 31st chapter doth write in a manner the same thing, there is straightway added a promise of the New Testament; Behold (saith he) the days shall come, that I will make a new covenant with the house of Judah.

But it may seem, that this sense neither agreeth with the prophets meaning, which we recited before. Moreover, notwithstanding that Christ suffered at a certain time, yet by the virtue and grace of his death, the children also in the Old Testament were saved. What need was it therefore to say, Hereafter it shall not so be, seeing undoubtedly it was not so before?

Besides this, they also which be strangers unto Christ, do bear their own iniquity; neither do they suffer punishment for the offenses of others, but for their own. We say therefore that the sentence of the prophet is generally true; and that all, whether they be children, or of ripe age, as well of the Old

Testament, as of the new, do everyone bear their own iniquity. For all those, which be born, have sin and corruption in themselves, for which they should be punished: so then, this sentence confirmeth our opinion; so far is it off, that the same can be alleged against us. But it maketh very much against Pighius; for he decreed, that the children do bear the sins of the parents, when as otherwise he saith, that they be clean, and are born without

sin. The Jews vaunted, that they were innocents, and that the torments which they abode, were for their parent's sakes; for they sinned, and not themselves. But God saith, that there should from thence forth be no place for that proverb; for he would declare by the prophet, a plentiful illumination, which should be of the holy spirit, in the New Testament: for that his judgments be not such, as he will punish any innocent person for the sin of another. And so he saith not, that it should henceforth not be so, as though it had been so at any time before: but this he saith, that it should not afterward happen for them to frequent such a proverb in their mouth, when they had once knowledge of the truth.

37. But the law seemeth to be against this exposition; for therein God saith, that He will visit the iniquity of the fathers upon the children, unto the third and fourth generation. These things appear to have but small concord, both that God doth avenge the iniquity of the fathers upon the children; and also that the children do not bear the sins of their parents. To satisfy this objection; first I will expound the words of the law: for so we shall understand, that between the prophet and the law, there is no contrariety.

Some there be, which refer this sentence of the law unto the mercy of God, and some unto his severity and justice. They which think that the mercy of God is commended by these words, say, that God is so good and gracious, as he will not straightway destroy 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 son: sometime when he forbeareth both the father and the son, yet he punisheth the son's child; and sometime he deferreth the punishment unto the fourth generation. Which we see was done in Jehu the king of Samaria; for whereas he had grievously sinned, yet God did not bereave his posterity of the kingdom, until the fourth

generation was past. Wherefore by these words seemeth to be declared the goodness of God, which so long restraineth his wrath; neither doth he immediately pour out the same.

But others there be, which think, that the goodness of God is declared; seeing it is said, that He will do well unto those that love him, unto a thousand generations. But contrariwise, that his severity and justice may be known it is added; that he will persecute sins, not only against those which have sinned; but upon their children, and children's children also, even unto the fourth generation. Which they suppose may be declared by examples; for Amaleke did infest and vex the children of Israel with many evils, while they wandered through the wilderness: and a long space after his posterity was afflicted by the Israelites; and so afflicted, as at the last, God commanded Saul to destroy them utterly, even unto the last man. Also

Jehezi the servant of Elisha, because he had received money in his masters name, of Naaman the Syrian; both he himself was stricken with a leprosy, and all his posterity ever after him. Both of these two opinions be godly, and may be confirmed by examples; yet the latter doth rather seem to agree with the text. But in what sort God doth persecute the iniquity of the fathers upon the children, unto the third and fourth generation, the law itself doth sufficiently declare: for it is added, Of them that hate me. Whereby it appeareth, that no other children shall bear the offenses of their forefathers, but such as shall be like unto them. And it is to be noted, that To hate God, is two manner of ways taken; either in act, as they speak; which is only proper to them of ripe age: or else by an inclination and corruption already conceived by nature, and this taketh place in infants.

38. But some man will object; If we understand that God doth only punish such as do imitate the vices of their forefathers, what need was there to add;

Unto the third and fourth [generation,] seeing punishment is to be done always against all sinners, whatsoever they shall be? With this objection

Augustine was so troubled, as he said, that By this form of speaking; Unto the third and fourth generation, must be understood all posterity in general, and that a number definite is used for a number infinite: for if thou join four unto three, it maketh the number of seven; which is accustomed to be put for any other number. In the like manner he saith, it is written in the prophet

Amos; For there wickedness's and for four I will not spare him: and he saith, this is the meaning of that place. If one shall once or twice offend,

God may forgive him; but if he shall heap sin upon sin, and so shall proceed to immeasurable sinfulness, now God cannot forgive him. In this place three or four wickedness's are set down for the continuance of sins: and so God may be said to punish to the third and fourth generation, of them which hate him; when as he will use punishment against all such whatsoever they be. But it might be otherwise answered; namely, that God did therefore prescribe the third and fourth generation, to declare his wrath to be tempered and joined with benignity, that he may once stay his torments, and proceed no further forward in punishing. Albeit others there be, which think, that the third and fourth generation is particularly set down; because the posterity, so far forth are led to sin by the evil example of their progenitors: for none of the ancestors doth live past that time; for most commonly they die, when they have seen the fourth descent. Thus we see, that the words of the prophet are nothing at all repugnant unto the law, but do rather interpret the same. For therefore he saith, that the son shall not bear the fathers iniquity, because the law saith, that he doth persecute the sin of the fathers upon the children, if they also do follow the sins of their

parents: to the intent, that when they be punished, they may understand that they suffer for their own sins, and not for their parents.

And it is said, that God doth therefore punish the sins of the fathers upon them; because those sins had their beginning from them, and were continued unto the children. But and if that the children had not had fathers or grandfathers, which so had sinned; peradventure God would as yet have forborne his wrath: and even as through his patience he forbear their progenitors; so perhaps he would also have borne with them. But seeing that both their progenitors sinned, and they also do not avoid the example of them; God will no longer defer punishment, least he might seem to cast away the care of man's matters, and so others to sin the more securely. Yet nevertheless, they which be so punished, cannot be called innocent, seeing they likewise do hate God. Neither is that repugnant to these things, which Christ speaketh in John, concerning the man which was blind from his nativity; Neither did this man sin, neither his parents. For the meaning of that place is not, that the same blind man was punished without a cause: but this only is noted, that the providence of God directed that fault of the eyes unto another end, then for the punishment of the blind man: for he would take that occasion to celebrate the divinity of Christ. God doth so order his punishments, as he not only may punish by them; but also may compass other ends, which he to himself hath appointed. And thus far concerning the place of the prophet, whereby it may be understood, that the same place is not contrary unto the definition, which we have alleged: nay rather, the same sentence is to be reversed upon our adversaries, which affirm, that children are guilty of other men's faults.

39. The next reason was, that seeing as well the soul, as the body, are the works of God; and progenitors oftentimes may be pure and godly, and are

commended in the holy scriptures, and that marriage, and the act of procreation are praised; how hath sin crept in among so many fortresses of innocence? First of all we answer with Paul; By one man. And whereas they affirm, that the ancestors were clean and holy, that is false: for although that they were endued with godliness, and that original sin is to be forgiven them, so far forth as belongeth unto the guiltiness; yet nevertheless there remaineth still a corrupt nature, and an impure state in them. So that such a nature, as they themselves have, such do they yield unto their posterity: and that (as hath been said) by seed and generation. Neither doth that hinder anything, which some do imagine, that the body cannot work upon the spirit: for we say not, that the soul is corrupted by the body, thorough a natural action; but seeing the body is corrupted, it doth resist the soul. For the same, being not strengthened with those endowments, which it had at the beginning, is subject to the inclination of the body; and doth not rule, as meet it should; but is ruled by it. Moreover, natural reasons do also teach us, that there is a natural agreement between the body and the soul; for the soul is accustomed to be diversely affected, according to the temperature of the body: for they that abound with choler or melancholy, are wont to be angry or sad. So that, seeing this manner of reasoning proceedeth of false principles, it can conclude nothing.

Furthermore, there was brought a place out of the first to the Corinthians; Your children be holy. Then it is not probable, that they drew unto them original sin: for that holiness hath no agreement with sin. Some thus expound [the same,] to wit, that the children of Christians be holy, as touching civil action; that is to say, that they are to be taken as lawfully begotten, and not as bastards. But this doth not hold; for so the marriage of Christians should have no preeminence above the marriage of infidels: for

even the children of them, begotten through lawful matrimony, are legitimate, and become heirs. Others do interpret holiness to be godly education; for if a godly husband should depart from an ungodly wife perhaps the children would remain with the ungodly, and so they should be led from Christ. But if man and wife do live both together, the godly parent will always pour some godliness into the children. But neither in very deed doth this make with Paul's purpose; for godly education may also happen unto them which are begotten in adultery and fornication: which we perceive was done in Adeodatus the son of Augustine. Wherefore the apostle seemeth rather to mean, that some holiness doth redound unto the children from their parents, which nevertheless cannot depend of the flesh, but of the promise made in the covenant. For God promised unto Abraham, that he would not only be his God, but also the God of his seed. So as in the prophets, God doth name the young children of the prophets to be his own, and complaineth, that they did sacrifice his sons and daughters unto

Moloch. And we sticking to the hope of this promise, do offer our young infants to be baptized in the church, because they belong unto God, and unto Christ; that the promise, which we have now spoken of, may be confirmed with some outward seal.

40. But thou wilt say, thou mayest be deceived; because perhaps thy child shall not appertain to the number of the elect. I answer, that the same difficulty may happen, even to them of ripe years: for it may be, that one professeth faith with a feigned heart, or may be led only by the persuasion of man, or may have faith but for a time; so that in very deed he appertaineth not to the elect. But the minister hath not respect unto these things, but only regardeth the confession which the party to be baptized doth profess: and he will say, that God's election is hidden unto him, and

that therefore he doth not much trouble himself thereabout: that concerning particular things, he is able to determine nothing, but waiteth upon the general promise; from the which, although many be excluded, yet that it is none of his part to define which they be. So Paul speaketh of the Jews; If the root be holy, the branches also shall be holy; If the first fruits be holy, so is the whole batch or lump. By which words he showeth, that God's favor was inclined unto the Jews, by reason of the promise, and for their fathers; and that for the same cause salvation was due unto them. Although therefore this promise be indefinite, and that many be excluded from the same; yet nevertheless it remaineth stable: for there be always some of them converted unto Christ, and shall be converted even unto the end. Which appeareth in Isaac, unto whose seed, although God promised that he would be gracious; yet the same promise took place in Jacob only, not in Esau: and yet was that no cause why Esau should not be circumcised.

Even so, we confess that the children of the Christians, which appertain unto the election of God, be holy; but yet they be infected with original sin, because they are by nature the children of wrath, even as others be. But if so be God do not put away the guiltiness, and impute it not unto them against their salvation; that have they by the grace and free mercy of God, not of the pureness of their own nature. Seeing then they be born of a corrupted lump, and belong unto the election; we affirm both that they be holy, and are also by nature the children of wrath. Wherefore it appeareth in what sort this argument must now be discussed. But they add, that in infants there is nothing spoken, done, or thought against the law of God, and so they have no sin. How shamefully they err in this place, it appeareth by those things, which we have already spoken. This is even as much as if they should say;

They have no actual sin, Therefore they have no sin: for to argue from the

particular to the general by a negative, is the worst kind of reasoning. But they be deceived, because they follow not the general nature of sin, which I have before described, in such sort as it comprehendeth all things, which are by any means repugnant to the law of God.

41. They object likewise, that it is not rightly said, that original sin is spread abroad by means of the seed and flesh; because those things have a senseless and dull nature, and therefore be not capable of sin. But I have already said, that sin is not in them, but by original as in the root: and then the nature of sin is perfected, when the soul is once joined thereunto. We have declared also, how we are to answer the Pelagians, seeing they affirm, that those things, which are spoken by Paul to the Romans, should be understood of imitation. For first of all, that cannot agree with all the sayings of the apostle; for he saith, that All men have sinned, and by the disobedience of one, many are become sinners: And that which is the more firm, he hath proved; that Therefore sin was in the world, before the law, because death reigned from Adam unto Moses. There were reasons which Augustine used against the Pelagians, which now we need not to repeat.

Beside these, they add, that men's afflictions, and death itself are natural; for that we have those fountains in us, even of nature, from whence they flow. But we answer, that these fountains were not so ordained, when man's nature was first instituted; but were afterward defiled and corrupted, in such sort as we now perceive them to be. The philosophers resolve those effects which they see, into those principles which be now extant: but that Christians do rather refer them unto the word of God.

Seeing therefore the scripture teacheth, that death came by sin, and that man, as he was created, might always have lived; let Pighius, and those which follow him, see how truly and godly they affirm, that death comes

unto man by nature. And they add, that that ought not to be accounted sin, which cannot be avoided. But this is found false, for that the law is proposed to us, which no man is able perfectly to perform, or to avoid all offenses against it. In considering of sins, we must not inquire whether anything be done casually, or necessarily; but alonely whether it be repugnant, or else agreeable with the law of God: and by this balance sin must be weighed. Wherefore it is vain and trifling, which they do bring against us, concerning necessity. Last of all they object, that if the sin of our first parents be derived unto the posterity, there can be no reason found, why the sins also of the next parents should not in like manner be conveyed unto the posterity: which if we do grant, they think, that would follow, which is most absurd; namely, that the state of us, which are born in this latter time, would be most miserable: for that there should be laid to our charge, not only the sins of our first parents, but also the sins of all our progenitors.

42. The School-men have thought, that it cannot possible be, that the sins of the next parents can pass into the children: and they seem to be induced so to say, for two causes specially. The first is, that the next parents do only communicate nature to their children, and such other things as of themselves do accompany nature: but that they do not communicate special properties, and things accidental, unless the same things perhaps appertain unto the body. For oftentimes the diseases that come by kind, as the leprosy, or the gout, do pass unto the children; but the qualities of the mind be not derived, neither do appertain unto procreation: for a Grammarian begetteth not a Grammarian, nor one Musician begets not another; and so they say, that seeing sins appertain unto the mind, those cannot be derived from the parents. Another reason is; The first parents had original righteousness, the

which was not only planted in the mind, but also in the body and members.

And therefore in procreation they might infuse into their children, the want of this righteousness; seeing the same did stick in the body and the flesh.

But the actual sins, which afterward followed, seeing they do appertain unto the mind, cannot be derived unto the children; yet Augustine in his

Enchiridion ad Luarentium, and in the 46th chapter, saith; It is probable, that the sins, even of the next parents, are communicated with the children: for the proof whereof he compareth together the two places of the scripture before handled by us.

In so much as God saith, that He will persecute the sins of the fathers upon the children, unto the third and fourth generation: whereas he saith in another place, that The son shall not bear the fathers offense; If the child

(saith he) doth not bear the fathers iniquity, (but his own) and yet God visiteth the sin of the father in him, it must needs be, that the son hath in himself that sin: otherwise these places would not agree together.

Wherefore sin was so made in the nature thereof, that it not only destroyeth the mind of man, but also corrupteth both the body, the flesh, and the members. Therefore Paul saith unto the Corinthians, that Our bodies be the temples of the holy Ghost; and doth heavily threaten the man, which destroyeth the temple of God. Now then, if God punish the sins of the parents upon the children, and the child beareth not the iniquity of another, but only his own; it followeth, that the infants of wicked men, when they be afflicted, should have in themselves some of their father's naughtiness; to the end that the fathers may be punished in them. Neither ought any here to complain of God's justice; for if God, by his most sincere justice, can deliver those which do sin, into a reprobate sense, and punish sins with sins: what let is there, that he will not (and that justly) have the corruption of sin,

not only to destroy the soul, but that the impurity thereof doth also flow into the body; so as they, which be begotten of sinners, do draw such a nature from them, as they find in them? And by this doctrine men be admonished to live purely, lest they pollute both their minds and their bodies, and by the same means do also infect their children.

43. If this be determined, which we have said, some will demand; What the difference is between original sin, and that which is drawn from the next parents? We answer, that the propagation of original sin is continual, even as the holy scriptures do teach; but the continuation of other sins is not of necessity: for sometimes there is no sin poured from the next parents into their children; original sin excepted. For it seemeth that God hath prefixed a measure, lest evil should abound beyond all; and that he doth temper this propagation of evil. And this doth experience teach; for Hezekiah, a most godly prince, had king Achaz for his father, a most wicked man: and again, the same Hezekiah begat Amon a most wicked child, who also begat

Manasseh well worse than himself. Or else, if the beginnings and entrances of sin be poured from the parents into the children; yet God will sometimes minister such grace, favor, and strength unto them, as they may be able to overcome them. But this way these sins differ not from original sin: for grace is granted unto the godly, that they may also have the victory thereof.

Further, when God doth of ill parents give good children; he showeth the power of his goodness, wherewith he represseth the corruption and infection of the parents, that it should not pass into the children. And again, forsomuch as he bringeth to pass, that of good parents there be begotten evil children; he hath regard least the godliness of the children should be judged to come for the merits of their parents. For they cannot pour out grace from them to their children, by the procreation of their body, seeing it is a thing

altogether spiritual; neither hath it any natural intercourse or acquaintance with the flesh.

Wherefore, seeing honesty and godliness is a mere and pure gift of God; God doth verily promise, that he will be beneficial unto the posterity of godly men, even to a thousand generations. But that must not be understood, as though some deserts were meant to be in the ancestors: for God is led to make this promise only of his mercy, and not through man's merits. But that he may declare what liberty he himself hath, he sometimes suffereth it to happen otherwise; and by that means he teacheth, that holy parents are not so holy, but that they have as yet much naughtiness and corruption in them, which they may perceive to be engendered in their children. Through this we may acknowledge the corruption of our nature, seeing it waiteth upon the godly sort, even to their grave. Yet for the further establishing of this opinion, some do allege out of the Psalm, the prayer of the church against the children of the wicked; That they may be fatherless; that none may have compassion of them; that they may beg their bread. If the children of the wicked be innocents, this prayer is not just; whereby it seemeth necessarily to be gathered by these words, that they be partakers of their parents wickedness: but forsomuch as they be infants, this can come to pass by no other means than by propagation. I know there be diverse, which would have these words of David to be prophesies of things to come, whereby the holy Ghost did foreshow, that these evils should fall upon them. But let us grant that they be prophesies; yet it cannot be denied, but in them is both the form and inclination of prayer: but it is meet that prayer be just, for otherwise it were no prayer.

44. But whereas they say, that that is most absurd, which may arise of this doctrine; namely, that the last men also should be more miserable than all

other, in so much as they should bear the sins, as well of Adam, as of all their forefathers; that is two ways to be answered. For first, not all things which seem absurd unto us, are absurd also with God. For let us go no further than this very matter; Christ threateneth the Jews, that all the blood of the godly, even from Abel, unto Zechariah the son of Barachie, should be laid unto their charge. And who seeth not, that the state of those children of Israel was more miserable, which were led into captivity, than many generations of their forefathers, which had defiled themselves with the same sins? Again, we answer; Indeed that would be absurd, if the forefathers sins should continually pass from them to their children. But seeing we have declared, that the same cometh not always to pass, but that God's providence hath limited and measured this evil, and that he hath expressly pronounced thereof touching only the third and fourth generation; there is nothing which should seem absurd unto any man. But the reasons of the School-men, wherewith they wrestle against this propagation, are very feeble. First, they presume, that the properties of the mind are not communicated by the parents unto their children: which experience teacheth to be false. For we oftentimes see, that of testy or angry persons, there be angry children born; and sad of sullen parents. Neither doth this similitude serve them to any purpose, in that they say, that one Grammarian is not born of another; or one Musician of another: for these be arts, which be attained by precepts and exercise; and not affections, which be bred in men.

And yet sometimes we see by experience, that in what art the father doth chiefly excel, he hath children of apt inclination to the same: be it husbandry, be it warfare, or be it liberal science. Moreover, we chiefly entreat in this place of those affections, which be the springs and beginnings of actions.

In another argument they say, that sin in parents doth only corrupt the mind; which is not true: for as we have taught before, their body is also polluted; so as it is no marvel if fathers do communicate such bodies unto their children. As touching this therefore I do willingly agree with Augustine, that it is a thing probable and agreeable to the scriptures. And this doctrine is allowed of Martin Bucer, a very godly and no less learned man, the private sins are derived from the parents unto the children. But it must be considered, that this is contingent, and not of necessity: for God sometime suspendeth the sin of the parents, and for his goodness sake, doth not suffer man's nature to be utterly destroyed. But when he will either repress this derivation of sin, or else suffer it to take place, he himself only knoweth. Howbeit, unto us it is enough to consider of these two things; first, that sin is poured out from the fathers into the children; secondly, that the same is sometimes prohibited by the benefit of God, which nevertheless cannot any ways be said of original sin: for we be all born infected therewith. And thus far out of the epistle unto the Romans, the fifth chapter, upon these words; Even as by the disobedience of one, &c.

Look the like place In Gen. 8.

These things I thought good to add out of the fifth to the Romans upon these words; Even as by one man, &c.

45. To the end that these words of the apostle may be plainly understood, let us examine three things, which are set forth by him; first, what the apostle meaneth by sin; secondly, what that one man is, by whom sin entered into the world; thirdly, by what means sin is spread abroad. As concerning the first, the apostle doth use this word sin generally and largely, that he may signify all that is against the law of God, and against his will.

For by this sin, man depareth from the creation of nature, and from the

image whereunto he was created: for God so made him at the beginning, that in him should shine forth his image; but that happeneth not, when we contend against the law of God. And this is the only and true cause, why man is not permitted to delight himself with every kind of pleasure; for if he should do so, he should draw near unto the nature of brute beasts, and not unto the similitude of God his creator: and God would have him to be his deputy in this world, and therefore to be most like unto him. Surely, if sin be understood thus at large, it doth not comprehend only original sin, that is, our depraved nature, and the corrupt powers both of our body and soul; but also all those evils which do ensue upon the same: namely, the first motions of the mind unto things forbidden, wicked deliberations, naughty endeavors, and corrupt customs. Wherefore the apostle, under the name of sin, comprehendeth both the root itself, and also all the fruit of the same.

Neither must they be hearkened unto, which babble that these things be no sins; for seeing the holy Ghost calleth them by this name, I see no cause why we also ought not so to speak and stand unto his doctrine. And moreover the very etymology of the word itself doth show, that the first motions of the mind, and corruption of nature be sins: for this word ἁμαρτία, that is, Sin, cometh of this verb ἁμαρτάνειν, which signifieth, To err from the right scope appointed, by what means soever the same cometh to pass. And seeing it is the rule of our nature, and of all our actions, that we should be very conformable to God in all things: surly we being then prone unto those things which be forbidden us by the law of God, and even at the first push are carry straight headlong unto them; without all controversy we must be said to sin, that is, to err from the scope, and from the end appointed unto us. The like signification there is of the Hebrew word; for that which is in that tongue called Chataa, is derived from the word Chata,

which thou shalt find in the book of Judges, the 20th chapter used in the self-same sense, wherein I declared the Greek word ἁμαρτάνειν to be taken: that is, To miss the mark. For it is there written of the seven hundred children of Benjamin, that they were wont so to throw stones out of a sling, as they could hit even a hear, and would not miss one whit. Besides this, experience itself teacheth, how grievous these evils are, even in us, which be regenerate: for we be so hindered by them, as we cannot fulfill the law; the which nevertheless we are bound to observe in every point. We are also commanded not to lust, to the which precept everyone giveth his secret consent, and is witness to himself how much he doth withstand, by reason of our proneness unto sins, and first motions unto vices.

But if the Fathers do seem to write sometime, that the law 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 joined therewith. For they pronounce them to be perfect, and to perform the law of God, which can perceive their own imperfection, that they may daily say with others;

Lord forgive us our trespasses: and acknowledge with Paul, that they have a great way further to go. Also the same Fathers do confess, that there is found none, no not the holiest, that hath most perfectly loved all virtues. For as Jerome saith; He that excelleth other in one virtue, doth oftentimes fail in another. And he citeth Cicero, who said, that There cannot easily be found one, which is most excellent, either in the knowledge of the law, or in the art of Rhetoric: but to find one that excelled in both kinds together, it was never heard of. Wherefore, that the apostle may make famous and renowned the entire benefit of God, through Christ bestowed upon us; he not only toucheth original sin, but also comprehendeth under one name of sin, all kinds of vices, which do flow from thence.

46. Now we must see, by which one man it is, that Paul saith, sin had such an entrance into the world. The same undoubtedly was the first Adam, who was as a certain common lump or mass, wherein was contained all mankind: which lump being corrupted, we cannot be brought forth into the world, but corrupted and defiled. And although Eve transgressed before the man, yet is the original of sinning ascribed unto Adam; because the succession is accounted in men, and not in women. Howbeit Ambrose; by One man, understood it to be Eve. But seeing that word One [in that place] is the masculine gender, the signification thereof cannot but hardly, and with much wrestling be applied to the woman. Others do think, that under the common name of man, both of them, as well Adam as Eve, are understood: so that this speech may not differ much from that, which is in the first chapter of the book of Genesis; Male and female created he them.

Neither do they much regard this adjective, One, because the scriptures testify, that Adam and Eve were all one flesh. The first interpretation is the more sincere and easy; therefore I willingly follow the same. But we must remember, what Paul writeth unto Timothy, that although both those two first parents sinned, yet there was not one manner of transgression in them both: for he saith that Adam was not deceived. Which is gathered by that, which they answered God, when he reproved them: for the woman being asked wherefore she did it, she accused the serpent; The Serpent (saith she) deceived me. But Adam, when he was demanded the same question, said not, that he was deceived: but he said, The woman, whom thou hast given me, delivered me an apple, and I did eat. These things must not so be understood, as though we affirmed, that no error did happen unto man, when he transgressed: for as it is plainly taught in the Ethics; In every kind of sin there always happeneth some error.

This only we be taught, that man was not seduced by so gross a guile, as the women was. And this did very much further Paul's reason; for in the same place, he willed the woman to keep silence in the church, because she was an instrument fit to deceive. And this he confirmed by the example of the first parents; for she that persuaded man to sin, it is not likely that she can rightly instruct him: and she that could be seduced by the devil, and deceived by the serpent, it is not meet for her to bear office in the church.

Yet the book of Ecclesiasticus saith that sin had his first beginning from the woman; which is not to be denied, if we consider the history of the book of Genesis. But Paul, (as we have already said) doth keep the usual manner of the scriptures, which ascribeth succession and procreation unto men, and not unto women. For his purpose was, not to teach at that time, whether of them did first sin, Adam or Eve: but his meaning was to show the root, out of which sin was spread in the world. And so is that likewise answered, which might be objected out of the book of wisdom; that Through the envy of the devil, sin came into the world. Also John writeth, that The devil did sin 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 devil, and he was the very persuaded and author of transgressions. But this is now the scope of the apostle, to teach out of what thing, as from the beginning, sin was conveyed by propagation to mankind. And that this is the meaning of the apostle, it may be proved by that Antithesis [or contrary comparison] which he maketh between Christ and the first Adam. For the Lord did not restore us, or make us just, only by laying an example before us of following him, or by showing himself to be a most faithful admonisher; but by altogether changing us, and making us new by the spirit and grace. Whereupon Augustine doth seem to have

rightly expressed the discommodity brought by Adam, when he saith, that He brought mankind into a consumption; by which word he signifieth, that he by a certain contagion infected us all.

47. But against this doctrine the Pelagians are wont to use this argument; That which hath no being, cannot hurt; But original sin (if any be) is already wiped away by faith in Christ, and by baptism, and doth not remain;

Therefore it cannot hurt the children which are baptized. But that which these men take, as granted; namely, that original sin is abolished in the believers, and in them which be baptized, that is not perfectly true. For in every sin, two things must be weighed; the action, or lewd affection, which is as it were the matter and offense or bond unto punishment, which they call guiltiness. But original sin herein differeth from those sins, which they call actual; because in them, the matter continueth not still: for so soon as one hath committed either adultery, or hath spoken blasphemy, the thing being done, those actions do forthwith cease, and are no more extant: only the offense against God, and the guiltiness remaineth. Wherefore, seeing by faith and repentance the bond unto punishment, or the offense against God is remitted; we may easily grant, that the whole sin is abolished. But in original sin, the consideration is otherwise; because the matter thereof passeth not away: for every one of us hath experience in himself, that the corruption of nature remaineth; seeing as yet also we run headlong continually into sin: but unto divine things, we be unapt both in body and in mind, which sins notwithstanding are not imputed unto the faithful. For the guiltiness and offense against God is forgiven in baptism, through faith in Christ, although the matter of sin be still remaining; which matter, though it be broken, and made of slender force in the godly; yet we shall not attain to the perfect abolishing of the same, until such time as we die.

And seeing men which be regenerate, do procreate children; not in respect that they be regenerate, but by nature and flesh; thereof it comes to pass, that the children also of believers are born subject unto original sin. For into them is poured the same defiled and corrupt nature that is in the parents; when as yet on the other side, forgiveness or imputation, which are apprehended by faith, cannot be poured into them. For the explicating of this matter, Augustine useth two similitudes. One is of the grains of corn, which although they be sown into the ground, being purged of their small leaves, chaff, straw, and ears; yet they grow up again with all those things: which hereof cometh to pass, because that cleansing cometh not unto those grains by nature, but by the art and industry of men: and forsomuch as the corn springeth not of these principles of art and industry, but of nature; it must needs be, that when they are sprung up, they follow the order of their own nature, and not of human industry. The other similitude is, of a man circumcised, who nevertheless begetteth a child with his foreskin; which cometh to pass, because circumcision was not in the father by nature, but by violence used outwardly: and seeing that children are not begotten by that outward power, but by the inward strength of nature; it is of necessity, that when they are begotten, they do follow the order of nature: and therefore we bring forth no other children, but such as we ourselves are. Seeing then we have in us the infection of original sin, they cannot be without the same: but we cannot impart unto our children, the remission and forgiveness of that sin; for that must be hoped for at the hand of God only.

The very same thing we see happeneth in sciences and virtues, which although they be in the parents; yet they are not derived unto their issue; whereby it appeareth sufficiently, wherein the Pelagians were deceived.

Neither can any man justly accuse us for these things, as though we pluck

anything away, either from faith, or baptism. For unto baptism we grant plentifully, that it sealeth unto us the remission of the guiltiness, and of the offense; and also grace, and the holy Ghost, and engrafting into Christ, and that it sealeth unto us the right to eternal life. Yet it followeth not thereof, that by it is abolished the corruption of nature, or the continual nourishment of sin. Wherefore Paul rightly saith, that By hope we are saved. But it is a great marvel, how the Pelagians can deny, that there is original sin in infants; seeing they perceive them to die every day. For the scripture manifestly teacheth, that The reward of sin is death, and the sting of death is sin. Therefore, whom so ever thou shalt seclude from sin, him also thou must of necessity seclude from death: for by the testimony of the scripture, these are compared together, as the cause and the effect. But here we must except Christ only, who notwithstanding he knew not sin, yet for our sakes he died: but death had no dominion over him; for he of his own accord suffered it for our salvation. But to affirm, that there be some without sin, although all men do die, is even to join together things which be repugnant and contrary one with another. But besides this place, there be a great many of others also, which may prove, that infants be not without sin: for David saith; Behold I am conceived in iniquity, and in sin hath my mother conceived me. And Paul to the Ephesians calleth us The children of wrath by nature. And in Genesis it is written; The heart of man is prone to evil even from his infancy. Also there be many other places, which serve for this purpose, besides these which are brought forth by us.

48. Now, seeing it hath been declared of me, what the apostle meaneth by Sin; and by what One man the same is entered into the world: there remaineth to consider, by what means the same hath been spread abroad.

The matter indeed is obscure and very hard, and therefore I purpose the less

to stand upon it. For seeing the word of God doth plainly teach us, that there is original sin, and that it is conveyed over unto the posterity; although we understand not the manner and way how it is poured [into them,] yet we must yield unto truth, and not to be too careful, or to trouble ourselves in reasoning more than is necessary, as touching the way and manner, which is hard to be known, and may without damage be left unknown. Howbeit, I will not think much to rehearse those means, which I have observed amongst the Ecclesiastical writers; whose opinions, touching this matter, are four in number. The first is of them, which supposed that we receive of the parents the soul, together with the body; that even as God, by human seed, doth frame the body; so of the same, he createth the soul. This opinion

Augustine mentioneth, in his tenth book upon Genesis ad literam, and in many other places; and did never (so far as I can remember) disallow the same: yea rather he saith, that by this doctrine may be dissolved this knot of original sin. Tertullian, and many of the ancient writers, favored this opinion; whose arguments when I examine diligently, I judge them probable, but yet not necessary: for that which they allege out of the 46th chapter of the book of Genesis, touching the 66 souls, which came forth of Jacob's thigh; it may be expounded not unfitly by the figure Synecdoche: so that by the soul, which is the chief part of man, is understood the body, which without controversy is begotten of the seed of parents. Also by the soul we may understand the grosser parts of the soul; such be the vegetative part, and the sensitive part, which doubtless are procreated of the seed. And that the holy scriptures sometime use this word Soul in that sense, Christ testifieth in the Gospel, where he saith; He that loseth his soul for my sake, shall find it.

Another of their reckons (as Augustine writeth in his tenth book upon Genesis) is this; In the creation of the woman, it is not written that God breathed into her a living soul: whereupon they gather, that she had not only her body from Adam, but her soul also. But this reason Augustine judgeth weak: for it might be replied upon, that it had been once already said, that God breathed a soul into Adam, and that therefore there needed no repetition thereof. For if there had been a new manner of procreation of souls brought in, the scripture would not have passed it over with silence: but seeing the scripture maketh no mention at all of a new manner, we ought to use that which it had before expressed; especially, seeing we see that Adam said of his wife; This is now bone of my bones, and flesh of my flesh: but did not add, And soul of my soul; the which had been more sweeter, and had rather served to express the knitting of matrimony. But Augustine confesseth, that the doubt is not therefore dissolved: for if we affirm that there be souls created every day, and so created, as in the bodies of them there goeth before no means of seed, which he calleth [Ratio seminalis,] then God shall not seem to have perfectly ceased from all his works the seventh day; seeing he still every day createth souls of nothing.

But unto this argument it may peradventure be answered; that in the body derived from parents, it is sufficient if there be found qualities and conditions, whereby it is able to receive a reasonable soul, and this is that Seminalis ratio here spoken of.

49. But whatsoever is to be said as touching these arguments and answers, so it is, that Augustine altogether inclineth this way, that at the lest wise he thinketh, that the soul of Christ proceeded not from the blessed virgins by propagation. Which he saith that others also did judge besides himself, and that they did affirm that the same might be proved by the epistle to the

Hebrews: for there it is thus said, that The priesthood of Christ did excel the priesthood of Aaron, because Christ is a priest according to the order of Melchizedek. And the priesthood of Melchizedek was more excellent than the priesthood of Aaron, because Levi gave tenths unto Melchizedek: for he was in the loins of Abraham, who paid tithes unto Melchizedek. But Christ also should have been no less in the loins of Abraham, than was Levi, if he had received both his soul and his body from him. And so in this respect the dignity of each priesthood had been alike, seeing either of them in Abraham paid tithes to Melchizedek. But here they, which favor that opinion, might answer; that there was besides, some other manner of difference between Christ and Levi: because, albeit both of them were in the loins of Abraham, as well concerning the body, as touching the soul; yet did not both of them after one manner derive their nature from him. For Christ was born of the virgins, by the means of the holy Ghost; but Levi was begotten and born, after the ordinary manner that other men be procreated. Wherefore

Augustine passeth over this reason, and bringeth another out of the book of Wisdom, wherein is written, as he thinketh, under the person of Christ; I have by lot obtained a good soul. For he thinketh, that this phrase of speech can have no place, if the soul of Christ had been derived by way of propagation, through the law of nature from his forefathers; unless we shall affirm, that nature doth work by chance. And he thinketh, that this word

[Lot] did therefore take place in the soul of Christ, to the intent we should understand, that those ornaments, which we know were most abundant and plentiful in it, were not bestowed thereupon for any merits going before, but thorough the mere mercy of God: and that this was a very great ornament of the soul of Christ, to be joined to one and the self-same substance, and person with the word of God. But this testimony, forsomuch as it is not had

out of the holy scriptures, which are reckoned canonical, it hath no great force.

Last of all, he leaveth indifferent the question as touching the derivation of souls [from parents] as a thing each way probable. And because they, which are against it, are wont to cite this place out of the 33rd Psalm;

Which fashioned the hearts of them severally: this (saith he) is also weak, because even they which defend the derivation of the soul [from parents] deny not, but that the souls be created by God, although they affirm that the same is done by a mean. For so we read in the book of Genesis, that the birds were not created of nothing, but at the commandment of God they issued forth out of the waters. And every one of us is said to be dissolved into the earth, from whence we were taken; when as nevertheless we have not bodies immediately out of the earth, but of the bodies of our parents.

Thus this opinion cannot be confuted, and overthrown by the scriptures.

Although I know, this is the opinion received in the church, that the souls are in creating, infused, and in infusing are created. Neither have I recited these things, to the intent that I would have any alteration concerning this doctrine; but that it may only be understood, what manner of propagation of original sin seemed most easy unto some of the ecclesiastical writers. And surly the School-men, when they refuse this doctrine, they only use natural reasons; to wit, that forsomuch as the reasonable soul in nature is altogether spiritual and indivisible, it cannot be sundered: which thing is required in derivation of the souls [from parents.] And for that they hold it to be the understanding part, and a thing of more worthiness, than that it can be drawn out of the matter or substance itself; they earnestly affirm, that it must not have his being by generation, but by creation.

50. Augustine assigneth another way in his book De nuptijs & concupiscentia, and in many other places, where he disputeth against the Pelagians touching this kind of sin: and this he saith; that This vice is supposed to pass into the children, through the pleasure, which the parents take in the fellowship of nature. But this reason of propagation leaneth to a suspected ground, and in my judgment an untrue: for that pleasure, which is taken of procreation, is not evil in his own nature, unless a naughty desire come unto it. For if that action should of necessity have sin joined therewith, the holy Ghost would not exhort any man thereunto; which yet he doth, when he persuadeth us unto matrimony: and when as by Paul he admonisheth them, which be coupled in wedlock, to yield mutual benevolence one towards another. Howbeit, admit it were so; grant we that through man's infirmity there be some fault therein: it would follow thereof, that only this kind of lust is derived unto the children. But the infection of original sin, consisteth not only in those things, which appertain unto carnal desires; but also in other lusting's, after riches, honors, revengements, and finally in the whole corruption of our nature.

The third way is, that God doth therefore create the soul, with such an imperfection or defect; because it must become the soul of man now damned, and appointed to be under the curse. Such a soul (say they) God createth, as unto such a man is required: even as we see, unto the body of a dog is given such a life, as is meet for a dog; and unto the body of an asse, such a life as is requisite for an asse. But this seemeth to be a very hard opinion; namely, that God should contaminate with sin, a soul which as yet appertained not to Adam; especially, seeing they cannot say, that this kind of sin is the punishment of another sin, which went before. Wherefore, this devise is rejected among all men, least we make God to be absolutely the

author of sin. The fourth manner is embraced by the consent of a great many, and it seemeth very like to be true; namely, that the soul is not created sinful, but straightway draweth sin unto it, so soon as ever it is joined to the body derived from Adam. For seeing it wanteth those graces and virtues, wherewith the soul of the first man was endued, and also hath obtained a body subject unto the curse, and hath instruments unapt and little meet to spiritual works: therefore, when it should rule the body, it is grieved, and oppressed by the same, and is drawn unto such lusts as are agreeable to the body. For it is weakened on each side, both with the unpureness of the body, and the imbecility of itself: because it is destitute of that power, wherewith it should vanquish nature. Upon which two principal points, the corruption and naughtiness of the whole nature doth depend. I have now spoken so much as I thought should be meet for this present purpose, what the apostle meaneth by this word Sin; by whom he saith it is spread abroad over mankind; and what the ecclesiastical writers have taught, concerning the manner how it hath been conveyed from one to another.

That sin is the cause of death.

51. But against the Pelagian errors, Augustine disputeth earnestly in his book De peccatorum meritis & remission, where he declareth, that The body of the first man was not of necessity subject unto death: yet was he mortal, because, if he did sin, he was to die. But he would not that it should be lawfully said; This is mortal, Therefore it shall utterly die. Even as we grant, that our flesh is in such case, as it may be wounded; and yet it may come to pass that it shall not be wounded. The body also of man (as I may say) is in case to be sick, whereas nevertheless it chanceth many times, that some do die before they be sick. Therefore he saith, that the state of Adams

body was such, as although he might die; yet unless sin did happen, he should be preserved from death by God: even as the garments and shoos of the Hebrews by the power of God were not consumed or worn by the space of forty years in the wilderness, as we read in the 19th chapter of Deuteronomy. And he thinketh, that as concerning this condition, Enoch and Elias have now the state of Adams body; because they be preserved from death: yea, whether they be sustained without meat, or else do use such sustenance as God prepareth for them. For the first man had meats, wherewith he might be nourished; and he did eat other fruits to withstand the defects of nature. But the tree of life [was against old age;] for by the same tree it came to pass, that the decayed matter, which was amended, should be of no less goodness and perfection, than that which was lost. But seeing the same cometh not to pass in us, we both are troubled with old age, and at last death catcheth hold of us. In Adam therefore there was a state of mortality, but yet such, as was to be swallowed up by the benefit of God, when he should at his due time be translated unto the chief felicity.

Whereby Augustine judged, that we may perceive the greatness of the benefit of Christ, seeing he hath restored us unto more than Adam took from us: because that through Christ, not only life is restored unto us, and death chased away; but mortality also at the resurrection shall he taken away. For we shall not be able to die; which thing Paul teacheth when he writeth, that This mortal shall put on immortality. And [that saying] unto the Romans seemeth to make with this doctrine, when he saith; But if Christ do dwell in us, verily the body is dead by reason of sin. In which place he saith not, that our body is mortal through sin; but is dead, that is to say, subject unto death. Afterward he addeth; His spirit which hath raised Christ from the dead, shall quicken your mortal bodies. This he spake of the

resurrection, wherein our bodies must be quickened, which he called mortal, but not dead; that thou mayest understand, that not only death shall be taken from them, but also that they shall be mortal no more. And whereas the Pelagians think, that death is allegorically to be taken for the fall of souls; it can in no wise be allowed, seeing it is written in the fifth to the Romans; By one man sin entered into the world, and by sin death. But if that only the death of souls he brought by Adam, why did Paul express twain; who not only said, Sin, but he also added Death? Moreover, the testimony of the book of Genesis doth most plainly convince them, wherein man's punishment is thus recited; Earth thou art, and into earth thou shalt return. Which saying these men are constrained, whether they will or no, to ascribe unto the death of the body; unless they dare affirm, that our souls be fashioned of earth, and into earth shall be dissolved. And whereas they objected, that we have a body by nature compact of contraries; if forceth not much, because the same preservation doth not depend of nature, but of God: as the scriptures declare to be done, as touching the garments and shoes of the Hebrews.

But of what thing he meaneth death, it cannot better be perceived, than by an Antithesis, or comparing of it with the contrary, which is with life. But life is of two sorts; the one wherewith we be moved to spiritual, to divine, and to heavenly good things; and the same cometh to pass, so long as we be joined together with God: for unless we be set on by the spirit of God, we cannot proceed unto those things, which do surpass our own nature.

Another life is, wherewith we be moved to pursue those good things, which make to the preservation of nature, and maintenance of our bodily state.

Both of these lives, did death, which was laid upon us for sin, take away.

For death is nothing else but a depriving of life: for so soon as ever man

sinned, he was turned away from God, and so was forsaken of his grace, and destitute of his favor; so that he was not able to aspire again unto eternal felicity. This bodily life also may be said to be taken away through sin; for immediately after sin, the beginnings and ministers of death invaded man: such be hunger, thirst, sickness, consumption of moisture and heat, and the daily quenching of life: for all these things do lead a man away to death. And Chrysostom upon Genesis, treating at large of this matter, saith; that The first parents, so soon as they had sinned, were dead forthwith: for the Lord forthwith pronounced the sentence of death against them. And even as they which be condemned to die, although they be retained somewhile alive in prison; yet are reputed for dead: even so the first parents, albeit through the benignity of God they lived longer, yet in very truth, they were dead by and by after that God denounced sentence against them. Ambrose saith, that they were suddenly oppressed with death; because afterward they had no day, nor hour, nor moment, wherein they were not subject unto death. Neither is there any mortal man, that can assure himself to live the space of one hour. Whereby it appeareth, that both sorts of death was brought in by sin.

So then we must beware, that we consent not unto them, which are wont to say, that death is natural unto man; and as it were a certain rest, whereby the motion of life is interrupted. These sort of opinions must be left unto the Ethnics; for all the godly do affirm, that in death there is a feel of God's wrath. Therefore by nature itself it bringeth in grief, and quaking fear; which thing both Christ himself, when he prayed in the garden, and also many other holy men have declared. But if there be any, unto whom it is pleasant and delectable to die, and to be loosed from life; this have they by some other means, and not thorough the nature of death. And Paul unto the

Corinthians saith, that Death is the sting of sin: for death should not be able otherwise to do anything in us, unless it did consume us by sin. Wherefore they which vaunt, that original sin is only a certain feebleness, which cannot condemn a man; those do neither understand the nature of sin, nor yet this sentence of the apostle. Besides this; if that death flow out of sin, all sins in their own nature must be called mortal: for in that God imputeth not some sins unto us, that comes not to pass through a lightness of sins, but through his mercy; for there cannot be so light a sin, which bringeth not destruction, unless the mercy of God put itself among. Howbeit, we do not therefore say with the Stoics, that all sins are alike: for we know that Paul describeth certain sins unto us, which be so grievous, that they exclude men out of the kingdom of heaven.

How by Sin all things are subject unto vanity.

52. But the revelation of us is waited for of all creatures; because in the meantime, while the same is deferred, every creature is subject unto vanity.

Indeed this place of Paul is somewhat hard, howbeit, I think this sense to be plain enough; that generally every creature is in a grievous state, and unto the time of our full redemption is toiled with troublesome labors. For the earth is for our sake subjected unto the curse, and bringeth forth thorns and briers; and to nourish us repaireth fruits, which ever among are falling to decay, and is compelled for our sins to suffer ruins and destructions. The air is become unwholesome, sometimes it is frozen with colds, sometimes inflamed with heats, sometimes it is covered over with clouds, sometime with rain. Living creatures of all sorts are brought forth, and die for our relief. The celestial spheres are continually moved, they go down, they rise, they suffer eclipses; the moon waneth, and increaseth. At the death of Christ, the light of the sun was darkened; and when Christ shall come to

judge (as the evangelists declare) the powers of heaven shall travel. Further, every creature is constrained to serve the wicked, and to become subject to their abuses: which the prophet Ose in his second chapter declareth. The Israelites ascribed the good things of this world, which they abused, not unto the true God, as they should have done, but unto Baal; to him they gave thanks, and him only they called upon. Wherefore God being angry, said; I will take away my wine, and mine oil, and I will set at liberty my wool and my flax, that they should not cover thy shame. By which words the prophet showeth, that when creatures are taken away from the ungodly, they are set at liberty, that they should not be compelled to serve the wicked anymore.

Augustine in his 83rd book of questions, and 67th question, doth otherwise interpret this place: for by Every creature, he understandeth men, even as it is also taken in the Gospel; for so Christ saith; Preach ye the Gospel unto every creature. And this therefore is convenient unto man, because in him, as in a certain little world, are comprehended all kinds of things. Although the same Augustine denieth not, but that these words may be otherwise also expounded. But this he warneth us to beware, that we do not foolishly think, that the sun, moon, and stars, and the angels above, do sigh and groan: which some have not been ashamed to imagine. We must confess (saith he) that the holy angels do service unto us at the commandment of God: but seeing they be now in blessed state, and do behold the face of the father; doubtless mourning and sorrowing for our sakes, is not convenient for them, lest peradventure they might seem to be in worse state than Lazarus in the bosom of Abraham. Hereunto add, that Paul saith; Every creature is subject unto vanity, and doth not only sigh and groan, but also shall be delivered from the bondage of corruption: all which

things cannot fall upon the nature of angels. But saith Augustine, We must not rashly pronounce anything: it sufficeth, if we beware of the absurd and the fond opinions of heretics, which have falsely and unadvisedly uttered many things touching the groaning and mourning of creatures: in which words I think that the Manichees among others are noted.

53. But to speak somewhat touching the opinion of Augustine, whereby he thought, that by Every creature, are to be understood, Men: I consider that all mankind is to be divided into two parts; so that of men, some be godly, and some ungodly. Then it must be sought, whether of these do with so great a desire wait for the revelation of the sons of God. I think it will not be said, that the ungodly do wait for it; for they be nothing careful for that which shall happen in the world to come. Wherefore there remaineth only the godly; who seeing they be such, out of doubt they must be called the sons of God. And so it will follow, that those only be the sons of God, which do wait for the revelation of the sons of God: and so they shall be all one, which both desire, and be also desired. But it seemeth that Augustine was not hereof ignorant; for he saith, The sons of God, seeing they be now oppressed with sundry cares and troubles, do covet earnestly for a better state, which they hope shall be one day revealed. The which happeneth often times, that they which be in heaviness, and hard state, do earnestly desire, that a quieter state may once be granted unto them. But if we consider those things, which Paul a little after addeth; And not only it, but we also, which have the first fruits of the spirit, &c: we shall perceive, that godly men, and such as are endued with the spirit of God, are distinguished from the multitude of other creatures; for so meaneth this particle Not only.

Although I know there be some, that by those which are said to have the first fruits of the spirit, do not understand all Christians in general, but only

those which at that time did abound in great plenty of spirit; such as were the apostles, and Paul himself, and a few certain others, which were endued with the apostolical spirit. As if it had been said; The revelation of the glory of the children of God is waited for, not only of all the godly, but of us likewise, which are endued most plentifully with the spirit of Christ: so that the argument is taken from the judgment of most excellent and wise men; which is of great force either to confirm or amplify. But the apostle seemeth not in this place to use that distinction: for before he pronounced universally, that we which be of Christ, have his spirit dwelling in us.

Neither doth he (in that he maketh mention of the first fruits of the spirit) mean to put a difference between the common sort of Christians, and the apostles: but he called the first fruits of the spirit, that spirit, which we now have; because we shall reap in another life, the full fruits, and plentiful commodities thereof. And Ambrose, when he interpreteth that place; Not only it, but we ourselves also, which have the first fruits of the spirit, addeth straightway; When he had now spoken of the universal creature, then he speaketh of men themselves.

The arguments also, wherewith Augustine was led to fly the common interpretation of other men, be not so weighty and firm, as there should be much attributed unto them. For in that Paul maketh insensible things to desire our salvation, and for the cause thereof to groan and be in travel, he used the figure Prosopopoeia, or Anthropopathia. They which are of this opinion, are not far off from the fondness of heretics, to believe things absurd concerning the sun, the moon, and the stars. Here we are in a doubt between two figures; for Augustine followeth this figure, in that he thinketh every creature doth signify a man: we rather think it to be the figure

Prosopopoeia. The controversy is here, whether of these two figures is

rather to be used. That must be allowed (as I think) which best agreeth with the words of the apostle, and which maketh his argument of more weight and force. And seeing the sense, that we take it in, may bring both to pass; I have thought that the same is rather to be admitted. First indeed the apostle added, as we did note, that Not only it, but also we which have the first fruits of the spirit, &c. Which words do sufficiently declare, that he before entreated not of men, but of other creatures. Further, this reason is of great force to advance our redemption, which we wait for, if we know the same to be expected of all sorts of creatures.

54. Touching the angels only, this exposition seemeth not so plain: for they might seem to be miserable, if they should for our sakes either groan or travel, whom yet we must believe to be in blessed state. But their felicity doth not prove, that they should be utterly rid of all kinds of affections.

Peter in his first epistle, and first chapter saith, that They desire to look upon the promises of the prophets, which appertain unto the Gospel. For that place is not so to be read, as our interpreter hath turned it, to wit; In quem desiderant angeli prospicere, that is, Upon whom the angels desire to look; but In quae, ἅ, that is, Upon which the angels desire to look: wherefor they be holden with a desire to see those promises fulfilled. In Zechariah we read, that they, among the myrtle trees, like a troop of horsemen, prayed with great affection for the holy city, that it might be built again. I pass over that which we read in the gospel, that they be in great joy, when they perceive sinners to be converted to repentance: wherefore it followeth by an argument of the contrary, that of necessity they be grieved at the stubbornness and obstinacy of the wicked. Concerning the souls of godly men departed, no man doubteth, but that they be endued with singular felicity: and yet we read in the Apocalypse, that they cry and pray unto

God, that he will revenge the blood which hath been shed, and labor with great affection, that the clothing of the body now corrupted may one day be restored.

So as both unto angels and blessed souls, such a felicity is to be ascribed, as excludeth not these kind of affections, which the scripture doth show to be convenient for them. Which ought so much the less to be marveled at, seeing we read in the scriptures, that God, the very fountain and head of all felicity, is touched with repentance, changeth his mind, and suffereth many other things, which seem not to be agreeable unto his divine nature. But how those things are to be understood, neither intend we now to declare, neither doth this place require the same of us. But it shall be sufficient to say, in a word, that such an affection may fall even into the angels, as Paul doth make mention of in this place. And although we cannot as yet understand, how the same should be no let unto their happiness; yet there is no cause why we should deny, that the same can be so: but at the last, when we shall be come to that felicity, then it shall be manifest unto us. In the meantime let us believe the holy scriptures, which bear witness that the holy angels have such affections in them.

55. But how shall we understand, that they be subject unto vanity? Easily enough; indeed not according to the substance (as they term it) of their own nature, but as touching those works, which God hath appointed to be done by them. They be set over cities, kingdoms, and provinces, as Daniel plainly writeth: yea also, they are present with every private man, for Christ saith;

Their angels shall always behold the face of my heavenly father. And disciples in the acts of the apostles answered concerning Peter, when he knocked at the door; It is his angel. Howbeit there be some, which endeavor to expound the same to be Peters messenger. And in the 48th chapter of

Genesis; His angel hath delivered me from all evil. These things prove, that angels, by the commandment of God, do service even to private men. But if we shall inquire, unto what end angels do govern kingdoms, provinces, and cities, and also every 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 obey their God and King, and to acknowledge, to worship, and to reverence him as their God. Which when it doth not take place, and that many leaving the true service of God, do give themselves unto superstition and idolatry, and dishonest themselves with sundry crimes; the labor of the angels is disappointed of that end [whereunto it was a mean] and so they after a sort are subject unto vanity; which shall cease notwithstanding, when they shall be discharged of these their governments.

But now we must see, how the angels at that time shall be delivered from the bondage of corruption. Albeit their nature, or (as the School-men say) their substance be uncorrupt and immortal; yet are their affairs continually amongst matters transitory and mortal; those things they do continually uphold and sustain, or else endeavor that by the commandment of God they may be taken away, and destroyed. Further, that the benefit of Christ appertaineth also unto the angels, Paul declareth unto the Ephesians and Colossians. In the first chapter to the Ephesians he saith; According to the good pleasure, which he had purposed in himself, even unto the dispensation of the fullness of times, to make all things anew through Christ, both which are in heaven, and which are in earth. And in the first chapter to the Colossians; It hath well pleased the father, that in him should dwell all fullness, and by him to reconcile all things to himself: and to set at peace, through the blood of his cross, both the things in heaven, and the things in earth.

This Chrysostom interpreting, saith; that Without Christ the angels had been offended with us: so that these two natures, namely, of angels, and of men, were severed and alienated the one from the other. For the celestial spirits could not otherwise do, but hate the enemies of their God; but when

Christ was become the mediator, men were now gathered together again, so that they have one and the self-same head with the angels, and are become members of the same body with them: wherefore Christ is rightly said to be he, by whom is made our gathering together. Also it may be, that other commodities have likewise redounded to the angels, through the death of Christ; which notwithstanding we do not easily perceive by the scriptures: neither doth the search of the same belong to that which we have in hand.

We say therefore that Paul with great weight, and vehemency of speech, applieth sense unto all creatures; as if so be they felt grief and sorrow, because 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 godly are in trouble, and are ill entreated every-where: but the ungodly do abound with all prosperity, and all things happen to them as they would have it. In this turmoil of things, the godly ought to be of a valiant courage, and patiently wait for the end of these matters. The Epicures and Atheists, when they see all things done so confusedly, they reason by and by, that God hath no care of mortal affairs, as he that is not moved with favor, nor with hatred, and doth to no man either good or evil: but contrariwise, the godly do assure themselves, that seeing God, by his providence ruleth and governeth all things; it will one day come to pass, that things shall not go in such sort, and that the world shall after a better manner be reformed, even like as it was ordained for the honor of God; and shall be brought to that form, whereby God shall more and more be magnified. And hereof riseth an

incredible consolation, that seeing we see all the creatures of God to be subject to so many discommodities, we also (by the example of them) may confirm our selves in patience. Forsomuch as the whole world is vexed with so many calamities, it is very meet that we should also bear, with a patient mind, such afflictions as fall upon us.

56. And there may be four reasons alleged, why we think creatures to be vexed and mourn. The first is, for that they be wearied with continual labors, insomuch as they serve for our daily uses; hereof it cometh oftentimes to pass, that when we sin grievously, as often we do, they suffer punishment together with us, as may plainly be perceived by the flood, by Sodom, and by the plagues of Egypt. Moreover, there is a certain Sympathy, or mutual compassion between man and other creatures; by means whereof, in adversity they sigh and mourn together with him. Last of all, there is great injury done unto them, in that they are compelled to serve wicked and unclean men; whereunto the prophet Ose had respect, as we have above declared, when he said in the person of God; I will take away my wheat, my wine, and mine oil, and I will send away my wool, and my flax, that they shall not cover thy filthiness. Ambrose maketh for me in many places; in his epistle to Horantianus, handling this place of Paul, by an induction showeth, that Every creature sorroweth, and waiteth for the appearing of the sons of God. And he beginneth at the soul; The same (saith he) cannot but be afflicted and mourn, when it seeth itself to be enclosed in the body, as in a certain vile cottage, and that not willingly, but for his sake, which hath made it subject. For it was the counsel of God, that the same should be joined with the body, that through the use of it, it might one day attain unto some fruits, whereof it should not repent. For Paul saith in the second to the Corinthians, that We shall all be set before the judgment seat of Christ, that

every man may yield account of those things that he hath done in the body, be it good, or be it evil. But he saith also in the same epistle; that We do sigh, so long as we be in this earthly mansion: not for that we would be clean spoiled of it, but rather to have it overclothed.

And Ambrose citeth out of the Psalms; that Man is made like unto vanity; and that Man is altogether vanity. Whereunto I think this is to be added, to let us understand, that this heaviness of the body, and these griefs, which David complaineth of, do come unto the soul by reason of the body. We may perceive, that they came not by the institution of God; but rather crept in by the means of sin: for otherwise, the body was not given to the soul, as a grave or prison, as some do fable; but as a most fit instrument, to accomplish most singular acts, and most excellent enterprises. Ambrose goeth on, and in his induction saith, that The sun, the moon, and the rest of the stars, are wearied with continual course; and that the inferior creatures also do take pains for our sakes. But he saith, that this is not done by them with an unwilling mind; for that they understand, that the very son of God took upon him for our sakes the form of a servant, and by his death procured their life and safeguard. Further, he saith, that they in this respect comfort themselves; because one day they shall be delivered, and that their labors shall once have an end. Whereof if I should declare my judgment, first of all I might doubt, whether the sun and moon, and other the stars, do labor in their courses. Moreover, I think it to be spoken figuratively by Ambrose, that all creatures with a quiet mind bear those their molestations; because they know that Christ, the son of God, hath suffered for our salvation the ignominy and death of the cross. Neither do I think this to be without a figure, when he saith, that they be comforted in this respect; because they understand 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 mercy, and had rather adorn them with benefits, than afflict them with punishments, especially seeing Christ saith in Luke, that The angels do greatly rejoice of one sinner that repenteth. The same

Ambrose expounding this place, saith; that The sorrowfulness of the creatures shall so long endure, until the number of them be full which shall be saved. And To be subject unto vanity, he interpreteth, To be mortal and transitory. Vanity therefore in this place (after his opinion) is mortality, where under all creatures universally do labor, as we see: and therefore are compelled to wrestle continually with the same; so as Solomon upon just cause said; Vanity of vanities, and all things are vanity.

57. The commentaries, which are ascribed unto Jerome, seem not much to disagree with the saying of Augustine: so that they, by every creature, understand the whole number, even from the very time of Adam; which number of saints, together with the same Adam, do (as they say) sorrowfully wait for the revelation of the sons of God, that they also, as we be taught in the epistle to the Hebrews, may be perfect with us. Origin maketh mention of certain things concerning the soul, which is the chiefest part of our mind; which he saith laments and sorrows heavily, because it is continually compelled to humble itself, to serve the manifold and sundry necessities of the body. But Chrysostom is plainly on our side, and confesseth, that Paul useth here the figure Prosopopoeia, which figure is greatly frequented in the holy scriptures: for the Prophets and Psalms do many times command the floods and the woods to clap their hands.

Sometimes they show, that the mountains do dance, and that the hills do leap for joy: not that they in very deed do ascribe motion and sense unto

things without life; but to signify, that the same good thing, which they so commend, is so great, that it ought to appertain unto creatures utterly without sense and feeling. The Prophets also are wont sometimes to bring in the woods, vines, earth itself, and other elements lamenting and howling; and also the roofs of houses and temples crying: that they may with more vehemency of words amplify that evil, which they have in hand. Neither should it seem strange, if Paul do imitate these phrases of the Prophets, seeing one and the same spirit of God was in both of them.

58. Neither is it a hard matter to declare, how our calamities do redound also unto creatures: for when man was adjudged unto the curse, the earth was also condemned to be accursed, and constrained to bring forth thorns and briers. And after what sort it is become desert and unpleasant, by reason of sin, both the holy scriptures in every place teach us, and experience (if we consider it) would show us. Isaiah saith in the 24th chapter; The sun shall be confounded, and the moon shall be ashamed. And in the destruction of Babylon, the same prophet writeth; That the moon and the stars shall give no light, and that the sun shall be clothed with darkness. Concerning heaven David pronounceth; The heavens from the beginning are the works of thy hands, they shall perish, but thou doest endure: as a vesture shalt thou change them, and they shall be changed. Moses saith in the law; I will give a heaven of brass, and an earth of iron: which we understand came to pass in the time of Elias, wherein the heaven was so shut up, as for the space of three years and a half, it yielded no rain. Wherefore that is an excellent saying, which the prophet Ose said on the contrary part; I will hear heaven, and heaven shall hear the earth, and the earth shall hear the wheat, wine, and oil, and they shall hear Israel. Finally, in what manner every creature doth service unto godly men, the scripture in every place declareth. The sea

made way for the Israelites; the stony rock gushed out water; the heaven gave a cloud and Manna; the sun stood still for Joshua, and went back for Hezekiah. All which things we may plainly discern in Christ alone, in whom all things be after a wonderful sort reiterated. At his birth the heaven rejoiced, and did shine by night, the angels were present and sang, a star conducted the wise men; at his death the sun was darkened, and all things were environed with darkness, the stones dashed together, the veil was rent in sunder, the graves were opened; at his resurrection the earth quaked, and the angels were ready at hand; at his ascending into heaven, a cloud embraced him; and when he shall return again, the whole world shall be shaken, and the powers of heaven shall be moved; and again after his judgment there shall be so great a renewing of all things, as Isaiah in the thirty chapter saith; It will come to pass, that the moon shall shine like the sun: and the light of the sun being compared with that it now hath, shall be seven fold greater than it is.

59. But is there any injury done unto creatures, when without their fault they be so vexed for the sins of men? Chrysostom answereth, that they have no injury done unto them: for if (saith he) they were made for my sake, there is no injustice showed, if for my sake they suffer. Further, he addeth, that the consideration of right and wrong, is not to be transferred unto things without life, and things void of reason. Last of all, if for our sakes they be afflicted, they shall be also restored with us, when our felicity shall appear. The same Chrysostom, in his second homily upon Genesis, doth plainly declare; that It is neither unjust nor absurd, if so be the creature be constrained to suffer some calamities for men's sake. For if a man (saith he) happen to incur the displeasure of a king, not only he himself is punished, but also all his family is oppressed. Man, by reason of sin, is become

subject unto the curse, and wrath of God: wherefore it is no marvel, if all creatures, which are the household or family of man, do lament and sorrow together with him. Moreover, he alledgeth out of the scriptures, that every creature was drowned in the flood; that in Sodom all things together were burned with the ungodly men; that in Egypt, by reason of Pharaoh's obstinacy, all creatures were destroyed. And in his book De reparandis lapsis unto Theodorus, he showeth, that After the judgment day, all things shall be renewed; that the glory of the Lord shall be revealed and made manifest, so as the same shall fill and occupy all things. The Greek

Schoolies do acknowledge here, as we do, the figure Prosopopoeia; and therefore affirm, that the creature shall be delivered from the bondage of corruption, because for our sakes it was made subject to corruption. And they declare, that the adoption of the sons of God shall be revealed, for that the sons of God are now conversant with the children of the devil, and cannot easily be delivered from them. Hereunto may be added, that we be pressed with afflictions, compassed about with infirmities, and defiled with many falls: all which things, notwithstanding they do not frustrate the adoption, which we have by faith; yet they so shadow and dim the same, as without the inward testimony of the spirit, it cannot be known. But our glory shall be revealed in due time, and it shall not only appear, but also be given unto us: for we have the same even now presently, but not as yet full and perfect; but then it shall be fully perfected, and shall obtain whatsoever is now wanting.

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