that toucheth, nor any other, if it were not forbid, wherfore is it prohibited, but that the proper goodnes of obedience, and the euil of disobedience might appeare? Thus S. Augustin sheweth, that disobedience is a sinne, because it is against a precept, though otherwise the thing that is done were not euil. And amongst other good notes, teacheth that true obedience inquireth not, wherfore a thing is commanded, but leauing that to the Superior, promptly doth that is appointed.
17. Of the tree eate thou not.] This example of our first parents transgression sheweth, how friuolous an answer it is to say; that breaking of commanded fastes, or eating meates forbidden can not hurt vs, the meate being good and holsome: for so the fruite of the tree was good, and should haue hurt no man, if it had not benne forbidden. Euen so al meates of their owne nature are good, yet the precept of fasting (foretold by our Sauiour in general, and determined by his Church in particular) and so of anie other like law, though it be in things otherwise indifferent, proceeding from lawful Superiors, bindeth the subiects in conscience. And the transgression is properly disobedience, what other sinne soeuer may also be mixed therwith.
17. Thou shalt dye the death.] Against the new doctrine, denying that after sinne is remitted, anie temporal punishment remaineth for the same, this place declareth that death (wherof God forewarned Adam, if he should eate of the fruite forbidden) remained due, and was at last inflicted vpon him, for his sinne, which was presently remitted vpon his repentance.
Againe for so much as we are al subiect to death, it proueth that we were al guiltie of this sinne, by which death came vpon al men, as S. Paul teacheth. Els God should punish vs without our fault, which is vnpossible that his goodnes should do. Especially it appeareth in infants, who dying before they come to vse of reason, can neuer cōmit other sinne. for though they were circumcised, or had Sacrifice offered, or other remedie vsed for them before Christ, or baptised since Christ: yet they suffer (as S. Augustin noteth) both death and manie other penalties, of sickenes, cold, heate, hunger, and the like, which can neither be to them matter of merite (as to others it may be) nor profite them for auoiding of other sinnes, seing they dye in their infancie. Yea moreouer if they dyed without circumcisiō, or other remedie of those former times, their soules perished from their people; and now without Baptisme can neuer enter into the kingdome of heauen, which could not stand with Gods iustice, if they were not guiltie of sinne.
Chap. III.
By the craft of the Diuel speaking in a serpent, our first parents transgressed Gods commandment. 7. who being ashamed would hide them selues. 9 but are reproued by God. 14. and besides other particular punishements (yet with promise of a Redemer) are cast out of Paradise.
BVt ∷[1] the serpent also was more subtile then al the beasts of the earth, which our Lord God had made. Which said to the woman: ″ Why hath God commanded you, that
you
- ↑ Serpets most craftie to escape harme when they hurt men: so is the diuel.
