A17183:1784
Fifty Godly and Learned Sermons (The Decades)
Fifty godly and learned sermons divided into five decades, containing the chief and principal points of Christian religion, written in three several tomes or sections, by Henry Bullinger minister of the church of Tigure in Switzerland. Whereunto is adjoined a triple or three-fold table very fruitful and necessary. Translated out of Latin into English by H.I. student in divinity.Fiftie godlie and learned sermons diuided into fiue decades, conteyning the chiefe and principall pointes of Christian religion, written in three seuerall tomes or sections, by Henrie Bullinger minister of the churche of Tigure in Swicerlande. Whereunto is adioyned a triple or three-folde table verie fruitefull and necessarie. Translated out of Latine into English by H.I. student in diuinitie.
London: printed by Henry Middleton for Ralph Newberrie, 1577London: printed by Henry Middleton for Ralphe Newberrie, 1577
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.
And Saint Augustine disputing against them that do therefore murder themselves, because they will not be subject to other mens filthy lusts, doeth say: If it be a detestable crime, and a damnable sin, for a man to murder himself, as the truth doeth manifestly cry that it is: who is so mad to say: Let us sin now, least peradventure hereafter we happen to sin: Let us now commit murder, least hereafter perhaps we fall into adultery? If iniquity have so far the upper hand, that not innocency, but mischief is most set bye, is it not better by living to hazard the chance of an uncertain defloration in time to come, than by dying to commit a certain murder in the time present? Is it not far better (in such extreme times of calamity) to commit such a fault as by repentance may be forgiven, than to do such a sin whereby no time is left to repent in?
And Saincte Augustine disputing against them that doe therefore murther themselues, béecause they wil not bée subiecte to other mens filthie lustes, doeth saye: If it bee a detestable crime, and a damnable sinne, for a man to murther himselfe, as the truth doeth manifestly crie that it is: who is so madd to saye: Let vs sinne now, least peraduenture hereafter we happen to sinne: Let vs nowe committ murther, least hereafter perhappes wee fall into adulterie? If iniquitie haue so farre the vpper hande, that not innocencie, but mischiefe is most set bye, is it not better by liuinge to hazard the chaunce of an vncerteine deflouration in time to come, than by dying to commit a certaine murther in the time present? Is it not farre better (in such extreme times of calamitie) to committ such a fault as by repentaunce may bee forgiuen, than to doe such a sinne whereby no time is left to repent in?
This have I said, because of those wilful men and women, which to avoid not others, but their own sin, least perhaps under an others lust, they should consent to their ⟨p. 513⟩own being stirred up, do think that they ought to rid themselves from it by shortening their lives. But far be it from a Christian mind which trusteth in our God, and with a settled hope doeth stay on him as on his sure stay. Far be it, I say, from such a mind to yield to any pleasures of the flesh unto the consenting to filthiness. But if the concupiscentiall disobedience, which dwelleth yet in our mortal members, is against the law of our will stirred up, or moved by a law of her own, how much rather is it without blame in the body of him that consenteth not, if it be without blame in the body of him that sleepeth? Thus much out of Augustine. Now do we return to our purpose again.