which if he, not forbidden, had touched, he had not sinned at al. For he that saith, for example sake, Joyned 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 prejudice him that toucheth, Joyned 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 injurie 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 evil 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 evil. 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 frivolous an answer it is to say, that breaking of commanded fastes, or eating meates forbidden can not hurt us, the meate being good and holsome: for so the fruit of the tree was good, and should have hurt no man, if it had not been forbidden. Even so al meates of their owne nature are good, yet the precept of fasting (foretold by our Saviour 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 Superiours, Lawes in things indifferent bind in conscience.bindeth the subjects in conscience. And the transgression is properly disobedience, what other sinne soever may also be mixed therwith.
17. Thou shalt dye the death.) Calvin 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 upon him, for his sinne, which was presently remitted upon his repentance.
Death due to al for Original sinneAgaine, for so much as we are al subject to death, it proveth that we were al guiltie of this sinne, by which death came upon al men, as S. Paul teacheth. Rom. 5.Els God should punish us without our fault, which is unpossible that his goodnes should doe. Yea to infants who have no other sinne.Li. 13. de civit. c. 6. l. 2 de pec. mer. & remi. c. 34
Gen. 17.
Joan. 3.
S. Greg. l. 4. Moral. c. 2.Especially it appeareth in infants, who dying before they come to use of reason, can never commit other sinne: for though they were circumcised, or had Sacrifice offered, or other remedie used for them before Christ, or baptised since Christ, yet they suffer (as S. Augustin noteth) Also other penalties inflicted upon 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 avoiding of other sinnes, seeing they dye in their infancie. Yea moreover, if they dyed without circumcision, or other remedie of those former times, their soules perished from their people; and now without Baptisme can never enter into the Kingdome of heaven, which could not stand with Gods justice, if they were not guiltie of sinne.
