A14350:1008
The common places of the most famous and renowned divine Doctor Peter Martyr divided into four principal parts: with a large addition of many theological and necessary discourses, some never extant before. Translated and partly gathered by Anthony Marten, one of the sewers of her Majesties most honourable chamber.The common places of the most famous and renowmed diuine Doctor Peter Martyr diuided into foure principall parts: with a large addition of manie theologicall and necessarie discourses, some neuer extant before. Translated and partlie gathered by Anthonie Marten, one of the sewers of hir Maiesties most honourable chamber.
Imprinted at London : In Pater noster Rowe, by Henry Denham and Henry Middleton at the costs and charges of Henry Denham, Thomas Chard, William Broome, and Andrew Maunsell, 1583Imprinted at London : In Pater noster Rovve, by Henry Denham and Henry Middleton at the costs and charges of Henrie Denham, Thomas Chard, VVilliam Broome, and Andrew Maunsell, 1583
No title page in the transcription: set from the catalogue record.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
49 But whatsoever is to be said as touching these arguments and answers, so it is, 1that Augustine altogether inclineth this way, that at the lest wise he thinketh, that the soul of Christ proceeded not from the blessed virgin 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 ⟨p. 245⟩of Melchizedek was more excellent than the priesthood of Aaron, because Levy 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, 2than was Levy, 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 favour that opinion, might answer; that there was besides, some other manner of difference between Christ and Levy: 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 borne of the virgin, by the means of the holy Ghost; but Levy was begotten and borne, 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; 3I 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, 4that 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.
49 But whatsoeuer is to be said as touching these arguments and answers, so it is, 1that Augustine altogether inclineth this waie, that at the lest wise he thinketh, that the soule of Christ procéeded not from the blessed virgine by propagation. Which he saith that others also did iudge besides himselfe, and that they did affirme that the same might be prooued by the epistle to the Hebrues: for there it is thus said, that The priesthood of Christ did excell the priesthood of Aaron, because Christ is a priest according to the order of Melchisedech. And the priesthood ⟨p. 245⟩of Melchisedech was more excellent than the préesthood of Aaron, bicause Leuie gaue tenths vnto Melchisedech: for he was in the loines of Abraham, who paid tithes vnto Melchisedech. But Christ also should haue béene no lesse in the loines of Abraham, 2than was Leuie, if he had receiued both his soule and his bodie from him. And so in this respect the dignitie of each préesthood had béene alike, séeing either of them in Abraham paid tithes to Melchisedech. But here they, which fauour that opinion, might answer; that there was besides, some other maner of difference betwéene Christ and Leuie: bicause, albeit both of them were in the loines of Abraham, as well concerning the bodie, as touching the soule; yet did not both of them after one maner deriue their nature from him. For Christ was borne of the virgine, by the meanes of the holie Ghost; but Leuie was begotten and borne, after the ordinarie maner that other men be procreated. Wherefore Augustine passeth ouer this reason, and bringeth another out of the booke of Wisedome, wherein is written, as he thinketh, vnder the person of Christ; 3I haue by lot obteined a good soule. For he thinketh, that this phrase of spéech can haue no place, if the soule of Christ had béene deriued by waie of propagation, through the lawe of nature from his forefathers; vnlesse we shall affirme, that nature dooth worke by chance. And he thinketh, 4that this word [Lot] did therefore take place in the soule of Christ, to the intent we should vnderstand, that those ornaments, which we knowe were most abundant and plentifull in it, were not bestowed thervpon for anie merits going before, but thorough the méere mercie of God: and that this was a verie great ornament of the soule of Christ, to be ioined to one and the selfe-same substance, and person with the word of God.
1But this testimony, forsomuch as it is not had out of the holy scriptures, which are reckoned canonical, it hath no great force.
1But this testimonie, forsomuch as it is not had out of the holie scriptures, which are reckoned canonicall, it hath no great force.
1Last 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 33. psalm; Which fashioned the harts 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. 2Thus 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 surely the School-men, 3when 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 it self; they earnestly affirm, that it must not have his being by generation, but by creation.
1Last of all, he leaueth indifferent the question as touching the deriuation of soules [from parents] as a thing each waie probable. And bicause they, which are against it, are woont to cite this place out of the 33. psalme; Which facioned the harts of them seuerallie: this (saith he) is also weake, bicause euen they which defend the deriuation of the soule [from parents] denie not, but that the soules be created by God, although they affirme that the same is doone by a meane. For so we read in the booke of Genesis, that the birds were not created of nothing, but at the commandement of God they issued foorth out of the waters. And euerie one of vs is said to be dissolued into the earth, from whence we were taken; when as neuertheles we haue not bodies immediatelie out of the earth, but of the bodies of our parents.
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: & 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, & 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, 1which be coupled in wedlock, to yield mutual benevolence one towards another. Howbeit, admit it were so; grant we that through mans infirmity there be some fault therein: it would follow thereof, 2that 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 lustings, after riches, honours, revengements, and finally in the whole corruption of our nature.
50 Augustine assigneth another waie in his booke De nuptijs & concupiscentia, and in manie other places, where he disputeth against the Pelagians touching this kind of sin: & this he saith; that This vice is supposed to passe into the children, through the plesure, which the parents take in the fellowship of nature. But this reason of propagation leaneth to a suspected ground, & in my iudgment an vntrue: for that plesure, which is taken of procreation, is not euill in his owne nature, vnlesse a naughtie desire come vnto it. For if that action should of necessitie haue sinne ioined therewith, the holie Ghost would not exhort anie man therevnto; which yet he dooth, when he persuadeth vs vnto matrimonie: and when as by Paule he admonisheth them, 1
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 ass, such a life as is requisite for an ass. But this seemeth ⟨p. 246⟩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; 1namely, 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, 2both with the unpurenes of the body, and the imbecility of it self: 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 conue•hed from one to another.
The third waie is, that God dooth therefore create the soule, with such an imperfection or defect; bicause it must become the soule of man now damned, and appointed to be vnder the curse. Such a soule (saie they) God createth, as vnto such a man is required: euen as we sée, vnto the bodie of a dog is giuen such a life, as is méet for a dog; and vnto the bodie of an asse, such a life as is requisite for an asse. But this séemeth
151 But against the Pelagian errors, Augustine disputeth earnestly in his book. De peccatorum meritis & remissione, 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, 2that 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 19. chapter of Deuteronomy. And he thinketh, 3that as concerning this condition, Enoch and Elijah 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. 4But 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.
151 But against the Pelagian errors, Augustine disputeth earnestlie in his booke. De peccatorum meritis & remissione, where he declareth, that The bodie of the first man was not of necessitie subiect vnto death: yet was he mortall, bicause, if he did sinne, he was to die. But he would not that it should be lawfullie said; This is mortall, Therefore it shall vtterlie die. Euen as we grant, that our flesh is in such case, as it may be wounded; and yet it may come to passe that it shall not be wounded. The bodie also of man (as I may saie) is in case to be sicke, wheras neuerthelesse it chanceth manie times, that some doo die before they be sicke. Therefore he saith,
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, 1not 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, 2verily 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; 3His 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, 4that 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, & 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 mans punishment is thus recited; 5Earth 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, 6that we have a body by nature compact of contraries; if forceth ⟨p. 247⟩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. 1But 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, & maintenance of our bodily state. Both of these lives, 2did 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 favour; 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; 3for 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, 4treating 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. 5And 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, 6that they were suddenly oppressed with death; because afterward they had no day, nor hour, 7nor 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, 1which are wont to say, that death is natural unto man; and as it were a certain rest, whereby the motion of life is interrupted. 2These sort of opinions must be left unto the Ethnics; for all the godly do affirm, that in death there is a feel of Gods wrath. Therefore by nature it self 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: 3for death should not be able otherwise to do any thing in us, unless it did consume us by sin. Wherefore they which vaunt, 4that 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 it self 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.
So then we must beware, that we consent not vnto them, 1which are woont to saie, that death is naturall vnto man; and as it were a certeine rest, whereby the motion of life is interrupted. 2These sort of opinions must be left vnto the Ethniks; for all the godlie doo affirme, that in death there is a féele of Gods wrath. Therfore by nature it selfe it bringeth in gréefe, and quaking feare; which thing both Christ himselfe, when he praied in the garden, and also manie other holie men haue declared. But if there be anie, vnto whom it is pleasant and delectable to die, and to be loosed from life; this haue they by some other meanes, and not thorough the nature of death. And Paule vnto the Corinthians saith, that Death is the sting of sin:
52 But the revelation of us is waited for of all creatures; because in the mean time, 12while 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, 3and unto the time of our full redemption is toiled with troublesome labours. 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: 4which 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 ⟨p. 248⟩thanks, and him only they called upon. Wherefore God being angry, 5said; I will take away my wine, and mine oil, and I will set at liberty my wool & 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 any more.
52 But the reuelation of vs is waited for of all creaturs; bicause in the meane time,
Augustine in his 83. book of questions and 67. 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; 1Preach 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. 2Although 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 bin 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. 3Hereunto 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 any thing: 4it 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.
Augustine in his 83. booke of questions and 67. question, dooth otherwise interpret this place: for by Euerie creature, he vnderstandeth men, euen as it is also taken in the Gospell; for so Christ saith; 1Preach ye the Gospell vnto euerie creature. And this therefore is conuenient vnto man, bicause in him, as in a certeine litle world, are comprehended all kinds of things. 2Although the same Augustine denieth not, but that these words maie be otherwise also expounded. But this he warneth vs to beware, that we doo not foolishlie thinke, that the sunne, moone, and starres, and the angels aboue, doo sigh and grone: which some haue not bin ashamed to imagine. We must confesse (saith he) that the holie angels doo seruice vnto vs at the commandement of God: but séeing they be now in blessed state, and doo behold the face of the father; doubtlesse mourning and sorrowing for our sakes, is not conuenient for them, lest peraduenture they might séeme to be in worse state than Lazarus in the bosome of Abraham.
153 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. 2I 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, 3out 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, 4which 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, 5which 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.
153 But to speake somewhat touching the opinion of Augustine, whereby he thought, that by Euerie creature, are to be vnderstood, Men: I consider that all mankind is to be diuided into two parts; so that of men, some be godlie, and some vngodlie. Then it must be sought, whether of these doo with so great a desire wait for the reuelation of the sonnes of God. 2
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 bin said; 1The 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: 2so that the argument is taken from the judgement 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; 3because we shall reap in an other life, the full fruits, and plentiful commodities thereof. And Ambrose, when he interpreteth that place; Not only it, but we our selves 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.
Although I know there be some, that by those which are said to haue the first fruits of the spirit, doo not vnderstand all christians in generall, but onelie those which at that time did abound in great plentie of spirit; such as were the apostles, and Paule himselfe, and a few certeine others, which were indued with the apostolicall spirit. As if it had bin said; 1The reuelation of the glorie of the children of God is waited for, not onelie of all the godlie, but of vs likewise, which are indued most plentifullie with the spirit of Christ: 2so that the argument is taken from the iudgement of most excellent and wise men; which is of great force either to confirme or amplifie. But the apostle séemeth not in this place to vse that distinction: for before he pronounced vniuersallie, that we which be of Christ, haue his spirit dwelling in vs. Neither doth he (in that he maketh mention of the first fruits of the spirit) meane to put a difference betwéene the common sort of christians, and the apostles: but he called the first fruits of the spirit, that spirit, which we now haue;
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; ⟨p. 249⟩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, 1& 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.
The arguments also, wherewith Augustine was led to flie the common interpretation of other men, be not so weightie and firme, as there should be much attributed vnto them. For in that Paule maketh insensible things to desire our saluation, and for the cause thereof to grone and be in trauell, he vsed the figure Prosopopoeia, or Anthropopathia. They which are of this opinion, are not farre off from the fondnesse of heretiks, to beléeue things absurd concerning the sunne, the moone, and the starres. Here we are in a doubt betwéene two figures; ⟨p. 249⟩for Augustine followeth this figure, in that he thinketh euerie creature doth signifie a man: we rather thinke it to be the figure Prosopopoeia. The cōtrouersie is here, whether of these two figures is rather to be vsed. That must be allowed (as I thinke) which best agréeth with the words of the apostle, 1
Whereby Augustine iudged, that we may perceiue the greatnes of the benefit of Christ, séeing he hath restored vs vnto more than Adam tooke from vs: bicause that through Christ, 1not onelie life is restored vnto vs, and death chased awaie; but mortalitie also at the resurrection shall he taken awaie. For we shall not be able to die; which thing Paule teacheth when he writeth, that This mortall shall put on immortalitie. And [that saieng] vnto the Romans séemeth to make with this doctrine, when he saith; But if Christ doo dwell in vs, 2verelie the bodie is dead by reason of sinne. In which place he saith not, that our bodie is mortall through sin; but is dead, that is to saie, subiect vnto death. Afterward he addeth; 3His spirit which hath raised Christ from the dead, shall quicken your mortall bodies. This he spake of the resurrection, wherin our bodies must be quickened, which he called mortall, but not dead; that thou maiest vnderstand, that not onelie death shall be taken from them, but also that they shall be mortall no more. And whereas the Pelagians thinke, 4that death is allegoricallie to be taken for the fall of soules; it can in no wise be allowed, séeing it is written in the fift to the Romans; By one man sinne entered into the world, & by sinne death. But if that onelie the death of soules he brought by Adam, why did Paule expresse twaine; who not onelie said, Sinne, but he also added Death? Moreouer, the testimonie of the booke of Genesis dooth most plainelie conuince them, wherein mans punishment is thus recited; 5Earth thou art, and into earth thou shalt returne. Which saieng these men are constrained, whether they will or no, to ascribe vnto the death of the bodie; vnlesse they dare affirme, that our soules be fashioned of earth, and into earth shall be dissolued. And whereas they obiected, 6that we haue a bodie by nature compact of contraries; if forceth ⟨p. 247⟩not much, bicause the same preseruation dooth not depend of nature, but of God: as the scriptures declare to be doone, as touching the garments and shooes of the Hebrues.
But of what thing he meaneth death, it cannot better be perceiued, than by an Antithesis, or comparing of it with the contrarie, which is with life. 1But life is of two sorts; the one wherewith we be mooued to spirituall, to diuine, and to heauenlie good things; and the same commeth to passe, so long as we be ioined togither with God: for vnlesse we be set on by the spirit of God, we cannot procéed vnto those things, which doo surpasse our owne nature. Another life is, wherewith we be mooued to pursue those good things, which make to the preseruation of nature, & maintenance of our bodilie state. Both of these liues, 2did death, which was laid vpon vs for sinne, take awaie. For death is nothing else but a depriuing of life: for so soone as euer man sinned, he was turned awaie from God, and so was forsaken of his grace, and destitute of his fauour; so that he was not able to aspire againe vnto eternall felicitie. This bodilie life also may be said to be taken awaie through sinne; 3for immediatelie after sinne, the beginnings and ministers of death inuaded man: such be hunger, thirst, sicknes, consumption of moisture and heate, and the dailie quenching of life: for all these things doo lead a man awaie to death. And Chrysostome vpon Genesis, 4treating at large of this matter, saith; that The first parents, so soone as they had sinned, were dead foorthwith: for the Lord foorthwith pronounced the sentence of death against them. 5And euen as they which be condemned to die, although they be reteined somewhile aliue in prison; yet are reputed for dead: euen so the first parents, albeit through the benignitie of God they liued longer, yet in verie truth, they were dead by and by after that God denounced sentence against them. Ambrose saith, 6that they were suddenlie oppressed with death; bicause afterward they had no daie, nor houre, 7nor moment, wherein they were not subiect vnto death. Neither is there anie mortall man, that can assure himselfe to liue the space of one houre. Whereby it appéereth, that both sorts of death was brought in by sinne.
