which if he, not forbidden, had touched, he had not sinned at al. For he that saith, for example sake, Ioyned with damage to him that disobeyeth.Touch not this hearb, supposing it is poysenful, and doth forwarne one of death, if he touch it, death assuredly falleth on the contemner of the precept: yea though no man had prohibited, and he had touched, for he should die because the same thing bereaueth him of health and life, whether it had benne forbidden him or no. Also when one forbiddeth that thing to be touched, which would not indeed preiudice him that toucheth, Ioyned with damage of him that forbiddeth.but him that forbiddeth, as if one take anothers money, being forbid by him, whose the money is, it is a sinne in him that is forbidden, because it is iniurie to him that forbiddeth. But when that thing is touched which neither should hurt him 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. True obedience is blind and prompt.And among other good notes, teacheth that true obedience inquireth not, wherfore a thing is commanded, but leauing that to the Superiour, promptly doth what is appointed.
Not meate, but the disobedience hurteth him that transgresseth the precept of abstinence.17. Of the tree eate thou not.) Mat. 9, Luc. 10.
S. Epip in compen fidei Cat.
S. Aug. ep. 80.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 & holsome: for so the fruit of the tree was good, and should haue hurt no man, if it had not been forbidden. Euen so al meates of their owne nature are good, yet the precept of fasting (foretold by our Sauiour in general, & determined by his Church in particular) & so of anie other like law, though it be in things otherwise indifferent, proceeding from lawful Superiours, Lawes in things indifferent bind in conscience.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.) Caluin l. 3. inst. c. 4. par. 31. & 32.Against the new doctrine, denying that after sinne is remitted, anie temporal punishment remaineth for the same, Temporal punishment due after sinne is remitted.this place declareth that death (wherof God forewarned Adam, if he should eate of the fruit forbidden) remained due, and was at last inflicted vpon him, for his sinne, which was presently remitted vpon his repentance.
Death due to al for Original sinneAgaine, 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. Rom. 5.Els God should punish vs without our fault, which is vnpossible that his goodnes should doe. Yea to infants who haue no other sinne.Li. 13. de ciuit. c. 6. l. 2 de pec. mer. & remi. c. 34
Gen. 17.
Ioan. 3.
S. Greg. l. 4. Moral. c. 2.Especially it appeareth in infants, who dying before they come to vse of reason, can neuer commit 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) Also other penalties inflicted vpon infants.both death and manie other penalties, of sickenes, cold, heate, hunger, and the like, which can neither be to them matter of merit (as to others it may be) nor profit them for auoiding of other sinnes, seeing they dye in their infancie. Yea moreouer, if they dyed without circumcision, or other remedie of those former times, their soules perished from their people; & 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.
